bX ^2.00 33

V.5

5'^Oft^

Unict k Boom, Printen. View Um, Ucdi.

CONTENTS

VOL. III.

I. THE EVERLASTING REST OF THE SAINTS IN

HEAVEN.

Hdb. 4. 9. Therereniiaktethiherrfi^earegttothepw^qfGod.

CHAP. ' Pag«.

Ifltiodiietkm* Tbooobereiiee.of the words. The plan of the treatiset 3

I. . Description of the peop]pjDf:<^God« They are His by decttODy spedal ra4eaaption^ anil renovation. They yield to Him volontary and persevering obedience* 4

U. Heaven is the flacb of this rest. Its stability, immen-sity, splendour, and pleasantness. 9

III. The BXCBLLBKCT of this rest It» a hoh/ rest. Sin is deetrojM; tenrntations are excluded; holy duties we performed, and the.sopl poi|iisssirw mqpernatural en-dowia»ents. 15

IV. The second excellency of this rest. It is a joyfid rest. The joy of boly^men in this life aripes from pardop, grace, and the hope of heaven. The joy of the glori* led arises from exemption from toil, and afflictions of

all sorts, and from the conquest of all enepaies. 22

V. The subject continued. The joy of heaven arisQi from the oof^yuncfjon qfall the saints who are free from ble-

' mishes, united in blessed work, animated with perfect love. 34

VI. The subject continued. The joy of heaven corresponds with the majesty of God, and is proportioned to the love He bears to His.people,. and to the infinite value of the blood of Christ. . The highest glory of heaven

ia the enjoyment of God. 38

V\h The ihira exceUency of this rest* It is etermU Be-

CHAJPi Pace.

caitae there is no change in God^ and there shall be none in his people. 49

VllL 7%e love of God and the suffsfiiW of Christ are the causes of bestowing this rest. In wh^i s^nse it is a reward. The saints can claim no mm^ because God has an absolute right to our services; our spiritual powers are restored by free grace; our best actions are imperfect; they are of no advantage to God; and they bear no proportion to heaven. 51

iX. Proofs that this Test is reserved for the people of God from his immutability, justice^ specif love, and power. It is given after a life of service because that is most hpuQurable to God, and mo9t advantageous to the chrisliA^, : ^ 58

X. Application of the siibjefct. i'he JirH use. How dreadful will be the future state of God's enemies. )?)|^oftht£iriiresent4»>Tiat'4ei)iriiy. Thi^lvill bb .deprived of this rest. They will be in a state of posi- ^ . tive misery. That misery will be eternal, * o3

XL The 's^orid use. "Lmh th6 iWAi^ ctf ms xifiMtj It cannot afford true content. It will not b% tt |^^rdtb- • lieAt cblitftMafliWi • i . '* 76

XII. TKd tkara^tfft. Th^tA>p€^'of Oite!rNt4hbffM'forf%)ai

Against pM^ mm^mi Wb«iiK» yasif \sb %aitJM-

mSAKi br^b^rSteattths) ; >• . 8t

a!IL The fourth use. TMft-f^t iAiMi HdnMsteli t6 tlft «8ifrts iA WAt \t^KA wittt' dllltftu ^Vm fli^ "tiiSX dii-A^i^oMe^^^. WKh "M^t 9pMt'l!lf^ >)hl^M

ts^t'etfUtii: THe tittwam^fiess^^ ^^Mtst to die a^gim

a defect in grace, and an inordinate attachmclft tb'tH^ ^wdrlB, W

xrv. T^ejffih \m. m 'ik\^ dforib -ddfiribb th tH«

(T^IeK of Hd^ffiUa*, 98

XV. TheiHiritfc nj^. Bj^ioi^titiMi (» {tt«MS% 1m thh 'titti

■ General riilei. To jiUtiff bm^lm';-WM-^ |«Mbk

H(ilipedS. SpeclU rttlieil. tTboosetfiU'^l iOfamOy)

i&edit9tteb|8h it seHotbtv) e&«l<y[h\aAillett^^«lffNSI'Sfilil-

. Hf; ieflclfy'iJbiKiTie «be ea66«th, 100

11. ON Divine %e*itAT!on. .

cal; occasional or deliberate, ' »»*

CHAP. ' Vj^i.

II. Thenecetff^f^ medil^^^ D|8a^Qty,Y^iiiess^ I»-zioess, and sensual pleasures are liinderahces to this duty, '120

III. The time for meditation. How frequent? (fpiy Imz sho!^^ 1^ oqptinue ? Morning, night, and the 8a\>batn, proper ieasbhs, »,► . x ..... tt > r- r ^^

IV. The adva/r^gei of medifatioii. b'ivpro^^et the faculties of the soul, gives efficacy to ordinances, increai^

V. ^/^ for inm^iipg D^em^^^^ aovaint^^e, ' I3g yf. Vsejirst of irial.' Tlie tlioughts d^ a is^^xi indicate his

f^^^; T^e ,«ffere^e& b^w?cu i^hint^' and in-IcQte^d jthg^DJs, ^ 146

VII. aJso 84Qf>Tiffffi reprq(]f^ To partial men fbjr nedectij^ ■ this duty^. . Tp i^^erate 'men ((ft oriiission, ktii jrie-

VIII. ju^^f tJ5?rcfofeyAy^t<3i^^ TTie dujy enforced by VfH WW isugyipnta,. * .:;.-. j^^

J;]^ The%egjping jtj,!^? .^eojjplifi^ in a mejd^tajtioh on the

Job as. {!$. df4mi9wml^§oii^iffihf^

^. The consistency b(^tjye«p:^}ijB ;f(^.,o^ (Jip4 ^ij^ other

^11. What heavenly wisdom is, , 194

M. The folly o^,-yj3[S^ tpeir'jiujfsui^s, ", ":\ 207

c!h ^yim^^ww m^^^^h^ ^^p w#i? ipw* wise,,, m

XIII. Mer^^ji^u^gn^pfmv^e truths.a^ 212

^IV. Warning against naranes» of heart, and presumption,

which quench ths fear of God, *' . i • 215

IV. THE FOUR LAST THINGS.

Dedication to Lady Russell. On dbath.

Heb. 2. 15. And deUioer them, who through fear qfdeaih were

* aU their Jtfetime sidged to bondage. CHAF. Figt.

I. Prooib of Cbrist*8 deity. How tlie devil is said tohave the pow^r of death. Ai^ account of death's entrance into the world^ 237

II. What the fear of death includes. The passion of fear .. Jn general. The special causes that make death so

feiuriul. ' The bondage of men from the fear of death. Reasons why men do hot always feel this fear^ 244

III. I^ow the death of Christ frees us from the tormenting, fear of death. It redeems us from the curse^^ makes death a blessed advantage^ frees the saints from afiic-tions^ and obtains for them the highest positive good^ 256

* W. Why believers are subject to death' since the sting of it is taken away. They die that sinful frailties may be abolished, that their graces may be exereised, and be-. cause the natural body is incapable of a eelestial di-' vineiii^. Their resurrection is delayed tUl the coming oir Ghti^t. Proofs of the certainty of their resurrection, 264 y. The qualifications of those who have a right to this privilege. Union with CUrist is absohrt^ly .requisite. The Spirit is the bond of this union. He. illuminates the understandings inspires love to God, and comnm-* ulcatcs power to do the divine will, 271 VI. AppUcation cf the. subject. How mat are our obliga-^' tiohs to the Redeemer. ' It should be' our great business to overcome the fear of death. ;Necessity of re- ... conciliation with God. The danger of delaying re-, pentance, .' ' :^' ' 2/8 VIL Application continued.* The dcisperate hazard of trust- ! f ' ing to sick-bed and death-bed repentances. Such in- ''

stance^ v^ry few, and extremely uncertain, ; 288

. .yill. Application concluded. Rules how deatlrntay be ren*^ '^ dered comfortable. The duties of dying samts. 296

ON BTBRNAL JUDGMBt«T.

ActM 17. 31. Became he hath hppoirUed a daijjin the n>hu:h he fviil judge the world in righteousness, Uf thai man* wl^Om

CONTENTS* T

he'HAliy\6r&inid; U)hefeo/%ejhath gioim a9surance'ntito all fi(i€n'^in that hehoUh vmed km Jram the deadJ ' .

I, The ooheronce «f the tej^t^ Dlvihe prerogativj^ t<> judge ^, , the v»orid. Oysilificatioos of Christ for that ofllce/ Why the day of Judgment' is calledthe great day^ 309

II. The eqtkity of the divine lav which will be the rule of iudgm^nt^ 316

IIL The wisdom and justice of God in ordaining eternal death tp be the punishment of sin^ 322

1V» The evidence of facts produced as the reason of judgment.. The books will be opened^ divine omniscience vfUl give isvidence, consdence will bear testimony, and numerous witnesses will ajipear. The impartiality of . the sentence, * 326

V. jfypKcation .of the mUged. The certainty of a future judgment. It is a vindication of the proceedings of providence, a comfort to the saints under persecution^ .. a restraint from secret sins, a remedy for Sensual temptations, and a motive of terror to the wicked, 342

VI. Application concluded. Preparatives for the last Jtidff-ment. Faith in Christ. Sincere obedience. SeU-cxsmiHatioD* ItnpAveiiil'of tatoata. Zeal for the

of Christ. Loye.tf||he»aaints^ 355

Psalm 16. 11. ThofamU 9liom n^ the Tp^^^ % pte^

sence isfidness ojjcy; at thy right hand there are pleasures for evermore.

I. The divine pieeence is th6 felicity of the saints. The glory of the place described. The h^^piness of heaven illustrat^l by sensible representations,

II. In heaven there is an exemption from all evils^ and the enjoyment of all blessings, 374

III. The vision of God in heaven. His works and word,

his decrees and counsels will be revealed to the blessed, 378

IV. Effects of the vision of God. A glorious likeness. Humble veneration of His ezeelleneies. Ardent love

to Him, 384

V. Union with God and its effects. Perfect knowledge. Pure love. Supreme joy, 389

VI. Communion with saints and angels. The felicity of heaven is everlasting, 39i

CHAP. Pftge«

yj^. Tto fe|»ffty P^ IjewW w »o^ 4iipiiiH8^ by )^e n^m-

ber of its jpo^essoE?. If continues j^ ^ver. ' The aor

plication.' 1*he wofal foity of dinners hi refasiag tins

happiness. It originates in the mercy of God, and jp

Vni, tfle i^ijW»$?*tipns/rf d!?o^ ^btsfii heavep.

The ^^m W4 PfcWA^y 9f regeneration, m^ 's^»p.

^^. The necessity of faith in Christ. We must cjboosehea-' vp 9s .owr ,f!^jj;m,e. hfijpjpjn^. TMs choice must )[^e sincere; ' ^ • . ^22

X. J^V' ehoi9^ pf jieaycn ^nust be Ijwt^i^. The propfx-

ji^ .of ftS^vinc perseverance, ^ 435

XL PirjSct;ioii9 J^o>y .to fix pyr'c^icetuightt^nthe f^^

J(}L On the steadfast] belief, and serious consideration' ^of ^temaj r^.i^iji^, 4f4

XIU^ Ob^ct^S Y^yf}^ P^ ^£9Vf. to ^K^ serious considera-jtiqa9 of^t^c ^qo^l, ^d £te^nine it to choose heaven^ 464

XIV^ 4^d4itioq^ pjoiives to encouri^e us to see}& the kingdom of ^^«^y<en^ . *70

MaikO. 48. Where A$kfmo$mduik.nat, aniiMm fii^jU noi

I. Exposition of the text. The dreadful naMr^4iMa»tBi[e

fit^hnm^ I ,«1

_^ he eternal a|iraffO{i of fut^e punishment^ 492

IIL I^Vactical inferences. We tnei^cy of<iod in sdvation. The depravity of sinners* The wages of sin. Our in-iViite,<^atiw«.to^fiWti(;f^^ SpO

'0 v/;j ; .

THE

EVERLASTING REST

OF THE

SAINTS IN HE A VEN

Heb. IV. 9. ^* Th^re remaioeth therefore a rest to the people of God.'*

THE INTRODUCTION.

the coherence of the wordi. The doctrine and method of faftodlins It pro-

pounded/*

JL HE words arc an inference from the foregoing part of the diapter^ wherein the apostle doth by illustralion and proof make a discovery to us of the fiiture state of rest for the people of God. He makes use of a double illustration for this,

1st. God's sacred rest from the works of creation, from the 4tfa verse. ^ And God did rest the seventh day from all his works;" that is, after God had perfected the invisible and visible world, on the review of all his works, finding them very good, he took pleasure, he was satisfied in all those discoveries of his' own*perfections in the works of his hands ; and this is said to be his rest. God always enjoyed his own glory and blessedness

even from eternity: but this rest here spoken of^ hath respect to the precedent work of creation, and that joyfiil reflection that God made upon his own works; because they were according to the model of his infinite wisdom, he was infinitely pleased in them. Now this divine rest is produced here as an illustration of that rest that the saints shall enjoy in heaven, after all their works done for the glory of God here on earth.

2nd. The second illustration is from the rest that was promised to the Israelites in the land of Canaan; and the apostle speaks of this in the first verse, " let us therefore fear, lest a promise being made of entering into his rest, any of you should seem to come short of it.'' And in the foregoing chapter he had been treating of this rest. They were at first harassed in Egypt with <^el oppression, and they were to pass through a waste and wild wildomess, wherein they were to have many hard and difficult journeys. To those that did believe, and obey according to that belief, Canaan was promised as a land of rest. Now this temporal Canaan was but a type of the heavenly Canaan, the land above, that flows indeed with milk and honey; that is, where holiness, and joy, and pleasure, are for ever in perfection. Now, s^th the apostle, the earthly Canaan was to be a representative of that country above, which is prepared for the people of God. And indeed this was the wisdom of the Holy Spirit of God, to raise the thoughts and desires of men by temporal things to those which are eternal. This is the double illustration. The proof which the apostle urgeth here, that there is still a rest remaining for the people of God, is from hence, that after the Israelites were possessed of Canaan, yet the royal prophet David speaks of another rest, that unbelievers should be excluded from, and that believers should obtain. ^ Again, he limiteth a certain day, saying in David, to-day after so long a time as it is said, to-day, if you will hear his voice, harden not your hearts ; for if Jesus had given them rest, then would he not after Uave spoken of another day ^ there remaineth arest therefore,to the people of-God." If you will be obedient to his caU^ do not harden your hearts, through infidelity; if you will believe and be holy, you shall come to thi6 rest, Uiat indeed deserves that name, not like the rest in the land of Canaan. If indeed he had given them rest, David would not have spoken of another rest. If we had be^n possessed of it in the land of Canaan,

David would not have said, if you remain in disobedience and infidelity you shall not enter into it, but if you be obedient you shall possess it. But seeing David hath said so, I conclude, saith the apostle, '* there remains therefore a rest to the people of God/' The words that I have read to you do contain that which is the most powerful and the most comfortable motive to believe and obey the gospel, and to persevere in it, that can be offered to you, especially considering the state we are in of strangers, and of a continual warfare; there is nothing can be more desirable than to hear this, and that can give more vigour to our souls in the ways of God. There is an expression of Solomon applicable to this purpose, ^^ as cold waters to the thirsty soul, so 18 good news from a far country/' This is good news from heaven, the country above, therefore infinitely refreshing to us in all the heat, trouble and toil that we are engaged in, in this suffering world; ^^ there remaineth therefore a rest to the people of God/'

The doetrine that I shall insist upon from the words, is this, there is a divine and blessed rest that is reserved as a reward to the people of God. I call it divine, because it is an imitation of God's rest, and it remains, for it is reserved as a reward. In the opening of this, I will show you,

I. Who are they that are characterized by this title, the people of God, and who are qualified for this reward and rest, and have a title to it, and an interest in it.

II. The place of this rest where it shall be.

III. The excellencies of this rest. And then,

IV. Come to the application.

A 2

t\ THB BVSftLABTING RS8T CHAP. U

CHAP. I.

Who are the people of God, for whom hoAven if reaerred. They are inch m be bAth a propriety in: oot apoo cominoo accounU only, bat special aD4 peculiar onet, tIe. electioo^ special rcdemptioD» and renovatioD. And Buch as anfeignedly consent to take htm for their King, and yield a Tolup-«aryi perseTerlog subjection to bins.

I. Jb IRST, Consider who they are that are characterized here 38 heirs of this diviiie and blessed rest; and they axe called the people of God. I shall not run forth into a long discourse of all those things that the scripture speaks conperning the heirs of heaven, a^d thfir qualifications: I shall restrain what I shall say tQ this title, The people of God, and tiiis title includes,

i. God's propriety in them, they are his people.

ii. It concludes on their part, 1st. An unfeigned consent to take him for their King. And, 2nd. A voluntary persevering subjection to him.

i. God's people are those he hath a propriety in; and this I will open particularly to you.

][• God hath a general right to all the works of his hand^, especially in the reasonable world. You shall find the psalmist aaith, in Psalm 100. 3. ^^ Know ye, that the Lord he is God; it is he that made us, and not we ourselves: we are his people, ^he sheep of his pasture.'' He hath an undoubted right in all creatures, both men and angels, as he is their Creator. But notwithstanding this clear title of God, the greatest part of the world do not obey him: he hath indeed the right of a king, but they do not pay him the reverence due to him as a king; they do not subject themselves to him. And in this respect you must make a difference between being a king, and reigning over a people: a prince may have authority over a people, and they may prove rebellious, and he not reign over them. Now the greatest part of the world live in this way of rebellious opposition against God. It is said, Psal. 2. 2, 3, ** the kings of the earth

9et theniaelvesy and the riilers take counsel together agliinst the Lord, and against his Anointed^ saying, <' let us break their .bands asunder, and cast away their cords from us" It is not creation that gives that propriety in a people, that they shall hereby have a title to God's rest: die fallen angels were his sons by creation: the angels are called the sons of God $ but they Iwve proved rebdlious in bis own eourt^ and therefore expdled from thence*

2. The propriety of God in his people, is upon more peeuUar and special accounts.

(1.) Tob^nwith the rise of it; hb merciful choosing of them from eternity to be vessels of grace and glory. God's m-ginal title ariseth from his electing-love; ^' I have chosen them to be a people to myself.'' Isa. 43. 20. And our Saviour speaks ing conc^ing his apostles, John 6. 17. '^ thine they were, and thou gavest them me" How were the apostles God the Father's in a special manner? The meanuig of that expression is, they were thine by thy men^iftd choice, by thy peculiar electing^love | thine they were and thou gavest them me > to be the matter of my purchase; to be redeemed and saved by me. You must know, as it is with earthly kings and their people, they have their several limits^ whereby one kingdom is distinguished from another; as rivers, mountains, and the like; so the kingdom and people of .God are limited by his election, from the kingdoms of the world, and of satan. All those upon whom the beams of electtng-love shine, those that God hath chosen from pure mercy, they are his people strictly and properly, and dis« tinguisbedfrom all those that are entitled his people by ap exter* nal profession.

" (2.) This title of God to his people, as it took its rise froni election, so it is confirmed by his special and peculiar redeeming of tiiem: he paid a ransom for them out of his own treasury | that is the most precious blood of the Son of God' given for them by the order and appointment of his Father: and the Lord Jesus was God's^servant in the work of our redemption; and his redemption bad r^pect to the wiU.of his Father, as the first rise and motive of it; and those whom his Father gave him, he doth effectually redeem : he not only laid down a price for them, but all the benefits he purchased by his blopd,^, he applieth to them* You know how the apostle challengeth the Cofiuthiaos upe«

a3

this title. 1 Cor. 6. 19, 20. " You are not your own, ye are bought with a price; therefore dorify God in your bodies, and in your spirits, which are GodV' Mankind was fallen from the glory of God, and was brought to a state of servile bondage to sin, and was under the curse of the law. Now though this could not defeat God of his right, this sin of man could not alienate man from God; God's title was still entire, notwithstanding ; yet nevertheless man was brought into such a state, that he was incapable to serve God. Then he was pleased to appoint the life of his Son to be a sacrifice to redeem mankind from the curse of the law, and to reconcile himself to them, and free them from the bondage of sin. And this is a title that cost him more dear than the creating of the whole world; for that was effected by his word; " he spake^ and it was done,'* saith the psalmist j but it was not so in the redemption of man, that had sold himself to sin, and was under the heavy sentence of the law: he was put to the expence of that which was the richest treasure, the precious blood of the Son of God. / And thus God hath a special people upon the account of electron and special redemption.

(3.) The third title God hath to his people, is from renovation, the restoring of them to his own image, and the renewing of their natures, and giving to them heavenly endowments, preparing them for his service and glory. So you shall find the apostle tells them, Eph. 2. 10. ** for we are his workmanship, created in Christ Jesus unto good works; which God hath before ordained that we should walk in them." So that as a man hath a right to the house which he builds, and he is truly the owner of it that finds the materials, and frames and raiseth the building ^ so God is the owner of his people; they are his living and Spiritual temple, raised and framed for his praise, they are his workmanship. As in nature God is obeyed by every rank of creatures in those actions which are congruous, and suitable to those principles of operation which he hath put into them. As when the sun runs its course, and the stars keep their regular motion, and the flux and reflux of the sea obey God^ and all the creatures observe that order that he hath appointed, and act according to their several principles of operation. Thus it is with the sensitive world ; and so it is likewise with the people tli GoAy that have a nev/ nature communicated to them^ the^

are furnished with heavenly qualities to «enre God^ and to gloriiy and enjoy him.

Thus I have gone over three things that evidence God's propriety in his people) and could you bring it down to yourselves^ it would be of use to ypu. Eleetion is an object too high for us to see immediately; we Cannot look into the rolls of eternity; but election makes itself evident^ and declares itsi^ in our sane-* tification: for sanctification is, as it were, a temporal election; for God chooseth a person when he makes him holy, and sepa* rates him from the rest of the world: Psd. 100. 3. ^« We are his people, and the sheep of his pasture/' You must understand it. in a political sense: God is our governor, and we must obey him; you kttow flocks of sheep have marks upon them, that se* parate and distinguish them from other sheep; so the saints have God's mark upon them. Holiness to the Lord is a visible stamp^ whereby they are distinguished from the world; whereby it is dear and evident, that he prepares them for hiar rest above.

ii. On owt pait, being of the numbei' cif the people of God, includes these things: our uff^ned comeht to be his people. When the soul is absoluteiy and entirely brought' to dose with the right «of God, and to confirm bis right in us, and to acknowledge it, and W aecept of it cordial^ and sincerely; then we come to be iik the number of God's people. You find an express-sion whieh is^cfiiettty to this purposex Psal^. 110. 3. .^ Thy people shall be willing in the day of thy power/' WxUing:to what ? Willing to aeiuiowledge the eovereignty of God aaid Christ, and to yield up themselves to it.' In the day of thy power ? That is, when the grace of God, )vbieh'bath omhipotency going along with it, shall work upon the heart, and make it willing to own and acknowledge God in this. There are none but will adsnow-ledge God in professioap'>tiad words that they are his: but the greatest paH; of the wofldf^e^ the crown opoa the devil's head; tliey are> his ^servants, and jrield him the throne of their hearts, and he rdgns in them: but those that are the people of God, they do with their hearts acknowledge his right and title to them, and do most ^smcnAy close with him. In short; a& God takes diem to be his people, so do they joyfully and pleasantly yield up themsdves to be his servants, and take him to be their sove-> reign: if it be offered to their choice, they infinitely prefer him and Ins government above all others* This^ as to our believing

A 4

aense^ ia the ftnmdation of our relation to God. His election and choice is a thing without us, and above us; and it discovers itself by the effects; until we be made a willing people, we can never discover that he is our King and Lord, and will reward us with eternal life. That you may nof^ deceive yourselves with a vain pretence of being God's people; they that are the people of God, will own him for their King, and be subject to his laws, and subject to them all, without exception. If there be any duty, God commands you as a king, and from that title, and if there be any niceness or aversion in your breasts against it, and you would fain have your bbligation to that duty dissolved, you are none of God's people; for the reserving of one sin, and the exception of one duty, will make you in a state of rebellion and enmity against God. Where ever this is, it will make a person ^capable of this rest: though the gospel makes an allowance for failings, and infirmities, and relapses; yet there is no chancery in the gospel for any person that retains any sin, and that hath a pk«vailing exception in his heart against any command: if you think there is, you build your hopes upon a fancy. The gospel requires sincerity; and the very essence of sincerity lies in this, that I endeavour entirely to comply with all God's wilL I may be surprised into a sin agmnst God; I may by a sudden temptation break a command.; but if there be not a sincere epdeavour to comply with all the will of God, suth a person is God's enemy, and never to be received in his kingdom. The subjection must be entire and sincere; ^< Then shall I not be ashamed" (saith the psalmist, Psal. 119. 6.) '^when I have respect to all thy commandments:" that is, his hope shall not be disappointed at last, so as to expose him to everlasting shame.

There must be a fersenermg and a con^oit^ «tii^ection. Rom* 2. 7. <^ To them who by patient oontinuaac^inwell-doingy" whatsoever it eost you, whatsoever difficulty k^rlhasard you are exposed to, whatsoever yon lose. If you do not persevere in well-doing, you can plead nothing from goepeUpromises, to this rest. Rev. 2. 10. << Be thou faithful unto death, and I will give thee a crown of life.'' Weie it possible for a man to go <m in a course of hoimess to the last day of his life, and he should then break off his course, if he should meet vrith a temptation so grateful or terrible as to make him leave off his obedience to God, he could have no comfortable hope of heaven: ^^ For he only that endu-

leth to the end shall be aayed," And here it is obeecvable, the ficriptaie telk lu, though a man hath lived in a course of disobe* dience and oppoeilion to God many years^ if he turn to God at last, apd persevere in that return he shall go to heaven: but if be hath lived an hundred years in obedience and at last iall off he shall parish for ever. And we find a reciemUance of this in the justice ot men. Suppose a peiaon hath done never so worthily for a king and kingdom, if afterwards he turn rebel, he may jusdy be cut off for his rebellion. So if a person fall off from God; all his former righteouMiess shall be forgottra; for this rest remaineth only for those that are the persevering people of God.

CHAP. II.

Keafea the place of tUs r«Bt It is italiie^ awl vaKly large i very slorleni^

aod pleaMi^U

II. X Come now to speak of thejaJaee of this rest. It is enjoys ed in that kn^^om that b unshaken above. You shall find an expression ct the apostle very fit to my purpose: Heb. 12. 29. ^ Wherefore we receiving a kingdom that cannot be shaken or moved.'' It is a, proper place for this rest I am speaking of. The kiogdcuns of this, worid are not move properiy dnnpared to any things than the sea^ wbieh is always voluble nid ineonstaat, and sometimes aq violent, thfit he i^ich expects rest there, must contradict botk reason and sense. This world isa seat of change and mutability: but the kin|fdom\aiMwe is^nsost aptly resembled by a sea of ^ass,. Rev. 15. 2. 'M saw as. if it were a sea of g^." There is no unquiet agitatiea in a sea of glass, no dis« turbance there. The kingdom of heaven is God's sanctuary, where the God of peace reigw* It is said in the book of Job^

Job 25« 2. ^^ He makes peace Iq his high places." Indeed once Uiere was a disturbance in heaven; when the angels feil; but that disturbance did not continue, they wefe pesendy expelled from their first habitation; that is the region of peace.

It is an Expression of Seneca, as a .piece of poetical bravery^ ^ninms.mpienti^ eti ncut locus supra hAnam^ semper iOic sere^ tmm est i the heart of a wise man is like the place above the moon^ all is serene and calm there.

The lower region is charged.with douds and thunder, whidi enqounter one another, and make disturbance: but the true rest }s heaven, the jcelestial paradise above, the New Jerusalem, Ood hath fitted and prepared that place for the rest of his people. Although it is but little that we can speak of the glory of that place, I can raise your thoughts of it a little, by one consideration which I find in the prophet Isaiah, chap. 6. When the se» raphims were praising God, one cried to another, and said, ^< Holy, holy, holy, is the Lord of Hosts 3 the whole world is full of his glory.'' That which I apply it for, is this, this lower world, that is this earth, is full of the glory of God; the earth, which God hath made the receptacle of birds and beasts. If the earth that is the wilderness of God's people, and which his enemies enjoy, is full of the glory of God, pray raise your thoughts by this consideration ;

What is heaveo then* andttlie'glory of God's sanctuary above? How do all his perfections ehine there.

If the <^ earth be full of the glory of the Lord," do not doubt but the gbry .of that place dkfh contribute to the blessedness of this rest«:. Look upon, the aspectiUe heavens, All those great lu-* miliaries, sup,: moq^^ land stars,, they are but the frontispiece of hftaipen; now this is the rest of the pecjple of God. We cannot tmr cOAeeive wkal is the glory of that rest,^ The scripture satth someltiflpg t» «s of the plaueJiDf.oQr fttture- happiness $ it wonid be a piMd>t«riDaity 'to xtakfi sueh inquiries into it as we have Ho fanii]Elatioaf(»;in tte word of God: but there are several things the Holy l^iiritiiB the sctipture reifwls to us concerning it: all vihich mVi inrve to eidai^ our apprehensions eoncemfaig that test and.blessedness, we shaH enjoy in heaven. There are four viduch I shdl briefly toudi upon, and then proceed. . 1« The stability ai that place, the security of it. It is called, Heh. 11. 10* ^ A dty that hath foandations." There the apos-

tie speaks concerhing the patriardis that were in ui unsetded conditicmr, travelling into a strange country. It is Biid ecokeem^ ing Abraham^ the father of them, Heb. 11. 10* <<He looked ior a city which hath foundations whose bttiider and maker is God. He dwelt in tabernacles with Isaac and Jacob, the heirs vdth him of the same promise/' Tabernacles were moving tents, that had no foundations, that might easily be carried from one place to another: but heaven is a city which hath firandations. This lower world, and the upper world that is visible to us, shaU either be refined or consumed by fire, notwithstanding all that exquisite order and beauty that we see in them. The apostle tells us they are reserved for fire; How whether that file shall be consuming, or whether it shall be merely a reforming purifyuig fire^ we are not certain: though there are some probable reasons thlit •may induce us to a belief of it that it shall etaly be a refermil^ and refining ohe. For the epestle tells us, Rom. 8. 22.^ ^^ We know the whole creation groaneth, and tiravaileth in pain together until now:" and in the foregoing verse it is said, *' Because 4he creature also shall be delivered fi:om the bondage of corruption, into the glorious Hbeity df the childreh of God/' Thie apkwtle speaks concerning this world, which yoii know hath been. defiled and stained by the sin of man. And St. Peter saith, 2 Pet. 3. IS: ^' We look for new heitVens and a new earth, wherein dvi^lleth righteousness/' TtAd vi«U>le fon«^ of the heavens, which is subjected t6 our eye, shall^be destroyed: far thus the psalmist speaks, Psal. 102. 2S, 26. <<Qr old hast thou laid the foundation of the earth, and the heavens are the works of thy hands; they shall perish, but thou shait endure; yea, all of them shdl wax old as a garment, as a vesture shait thou dfange thiH», and they shall be changed." hi'ijke elementary world all things are in a {yerpetuat change: those things that are so imich admi« ted ttid loved, aU those vnin idofe that men set theirbeaits upon^ they are ail changing and pishing every day: bnt now for the heavens and the earth themselves, observe what tile prophet saith, '^ Thou shait ehange them.'' We see -no cause that would be sufficient to ehang^ tMa heaven and this earth; the di«-vine power oiily can do it: but he that hath made them, will and can easily change them. But for the heaven of glory, where th^ laints shall bb, that is a city that hatih foundations, there shaU > be no chan^ there. In the history of the erealiaii; it b

Table, Moses speaks not one word concerning the making of the aapreme heavens, though they may be included in the visible hea* vens. He only apeaks eiqpressly of this visible world, which shall be changed. Observe what onr Saviour tells us, John 14. 2. ^* In my Father's house are many mansions/' Our habitations in this lower world aie like an inn, or house of progress, that one lies at {or a little time. But heaven is cdled a mansion, the place of the saint's residence; there shall be no change, no shadow of change there, but it shall be kept always by the power of God^ -as a prepared habitation for the rest of God's people. Now by the way, this showa how vain it is for us to expect rest here, in a house that is but propped up for a while. Therefore we cannot expect rest here. It is spoken of as one of the prodigies of nature, concerning the kingfisher, that she builds her nest in the aea, one of the most moveable dements; but that little bird ia instructed by nature to build her nest there when there is a perfect calm, for the security of its young. But there is no calm in this world, all things are in a perpetual flux, in a rapid motion. The heavens that are over us shall be confounded and destroyed, and the atars shajl fall like leaves in autumn, and the fire shall pass upon them all: but the heavenly kingdom is unshaken, a ]>lace that is fit for rest. .

2. To show yo}i further how th» place is fitted for rett, as the scripture speaks t^enceming the stability ctf it, ao it discovers to m its vastness and immensity. It is a place capacious enough to be the seat of an innuaoerable company of angels, and of all the saints of-God, when they shall be united together in one glo* «ious assembly at the last day. John 14. 2. << In my Father's Jiiouse are many mansions, if it were not so, I would have tdd you. I go to prepare a place fqr you.'' Many mansions; there is joom in abundance. There is such an extension, as to hold all Jthe blessed spiijts t<^ether, so as every one shall have his parti-^ajr mansion, every one shall have a place of ease and rest. When Solomon bad built a magnificent temple to God, saitb he^ 1 Kings 8, 27* ''But virill God indeed dwell on the earth? Be-bold, the heavens, and the heaven of heavens cannot contain thee; how mudh less this house which I have built ? Will God indeed dwell on earth P'^ That is, will he afford his glorious presence with his peojpie in his temple ? Then it follows, ^< Be^ bold, the heavenS| and the heaven of heavens cannot contain

thee/' It is spoken with respect to the amplitude of that king* doin« There are three heavens that the scripture speaks of; ^e cerial heaven^ that which encompasseth all the earth and sea. So you read of the fowls of heaven, the birds that fly in the air. ^cUy, The ethereal heaven, where are the sun, moon, and stars. And 3dly, There is the heaven of heavens which is called the third heavens in scripture. Now do but observe this earth, that contains innumerable inhabitants and creatures upon it, this vast earth, compared to the starry heavens, is but as one single point; it is as nothing: and the heaven of heavens encompasseth all the starry heavens, and hath a vastness that is inconceivable to us. How great it is, we cannot tell; but we are sure of this, that it is a place built for the glory of God, and answerable to the greatness of that King. Now this still falls in with the notion of the rest: every saint shall be a king there, and have a kingdom large ^enough to fill all his desires. It is a fancy of some of the school* men, that one of the torments of hell shall be the narrowness of ihe place, where the dBmned shall be crowded together. I cannot tell whether then is any foundation for such a notion in eeripture, where wa read indeed of hell represented by the greatest torments to sense, as fire and brimstone, and the worm that never dies: but it says nothing of its being so strait a place. But as for heaven, that the scripture represents as a very large one. Our Saviour says, ^ In my Fatfaer^s house are many mansions; if it were not so, I would have told you i" if it were not a place large enough for you, I would have been so faithfid to you, as to make a discovery of it. So that the boundlessness of that kii^-fdom tends to make it a fit habitation for our rest.

3. The scripture disooveieth to us the glory of it: and that fore-mentioned place cS Solomon is applieabletotUs purpose: it is called the heaven of heavens; it is so called by way of excellency and tranatendeney; and Christ calls it my Father^* house: Christ*s Father is die Father of glory; you know he is particularly-called so in scripture; the Father erf glory. So heaven is called €k>d's throne: Isa. 66. 1. ^^Thus saith the Lon^ heaven is my throne, and the earth is my footstool.'' His throne^ that mgmfies it is that plaee wherein he doth manifest himself in fais glorious presence. As when a king is seated upon his thronet, «t is with all die ensigns of mi^esty and greatness. God's throne JM fbat place where he exhibits himself in the most g^ous man*

uer. So it is called God's temple: Hab. 2. 20. '^But the Lord is in bis holy temple/' Heaven is a throne and a temple, a place prepared with all divine art for the manifestation of God's glory. You read concerning New Jerusalem, Rev. 21. 17, 18. <^ The building of the wall of it was of jasper, the city was pure gold, like unto clear glass;-and the foundation of the walb of the city was garnished with all manner of predous stones." The waUs of the city are thus represented to us by precious stones, because they are most fair and lively representations of the excellency cS that place: but alas I M the rare marvels of nature are nothing, compared to the glory above. AH the lustre of diamonds, the fire of carbimdes, and the beauty of pearls, are nothing to the glory of heaven. We are said to be made meet to be partdcers of the inheritance of the saints in light. Light is the highest comparison that the scripture can make use of, both to in«-form us and astonish us with the glory of heaven. When our Saviour appeared at his transfiguration, it is said. Mat. 17* 2. f^ His face did shine as the sun, and his garments were white^as the light," This is the highest comparison in nature, the inheritance of the saints in light. So on the contrary hell is set forth by a place of darkness, invindble darkness, the blackness of darkness for ever, for there is a perpetual night. So heaven is said to be a place of light. Do but consider what heaven is, when the scripture saith, " The Lord is the light of it, and God is the glory of it." There is no need there of the light of the sun, for Christ the Sun of Rigfateousness sheds abroad an effusion of tran-acendent glory, that at the first entrance into heaven the saint is •truck with admiration at the glory of the place: and it is said in one scripture, ^< Thy God shall be tby glory." Now is not this fitted to be a place of rest, a place of light and glory ? • 4, Heaven this everlasting rest is represented to us in the sqripture under the notion of a place of pleasure, and so it is jcaUed a paradise. So you shall find our Saviour speaking to the thief on the cross that prayed to him, Luke 23. 43. ^^ Lord, re-Aiember me, whentfamLcomest into thy kingdom: Jesus said unto him. Verily, I say unto thee, to-day sbalt thou be with me hi paradise." The apostle Paul tdls us, 2 Cor. 12.4. << That he was caught up into paradise, and heard unspeakable words, &c" Now this expression is allegorical, and allusive to that ^fint^ddidous garden that God prepared to be a seat for innocent

CHAP. III. OF TBB SAINTS. H

man. Tbe garden of Eden ^'Bs a place that had in it M things that were for tbe support, and comfort, and pleasure of this life $ and paradise is a word that ngnifies a garden of pleasure. fi6w heaven is represented to us by paradise, a place that was made for delight and joy; and it hath this glorious privilege above this earthly paradise^ that the earthly paradise was not exempted from the, poison of the serpent, that infected man in his head and original, the wofiil effect of which we feel to this day: but the paradise above is inaccessible to all evil, a place framed for delight, no thorns or briars there, nothing that can afflict or cause sorrow; no, it is the paradise of God, a paradise in the midst whereof the Son of God is the tree of life, upon which the saint^ feed and live for ever. And this is another thing the scripture speaks of concerning the glory of that place where we shall have our rest.

CHAP. III.

Of the excellency of this rest. This is a point which caraal men cannot re* lish: it is a holy rest, hoth as it imports a ceasing from the dominion and heing of sin and temptation: and performance of aU those holy duties. which are proper to this state i for wHtch the sonl it exalted to the highest pitch of natural perfection, and baa sapernatnral endowments, whence re* salt the most exalted operations,

III* X Shall, in the next place, consider the excellencies of this rest: and here I shall premise th^, that I am about to treat of a subject that I fear most that are here cannot tastcf or relish. As for a discourse of heaven, a carnal man is no more affected with it, than if yO\x should bring a swine into a curious palace, adorned ivith all-things of art and industry; to see pictures drawn with exquisiteiskiD in paint, or statues carved in the most ' exoeUttit and lively maiaier; eould a swine take any deHght'in

these things ? So widimtt a pore heart, and holy and heayenly affections, we cannot taste any thing of heaven, or of this rest prqpared for the people of God. If you speak of heaven to a carnal mm, it is just as if a maaCer of philosophy, or the mathe* matics, should come and read to an illiterate ignorant man • the sublime notions, and profound mysteries of these noble sciences : no UKMre can a carnal man relish the things of heaven. If an ai^el should come and speak to him, he would say, give me this world, and the things here below, and keep heaven above. I Aail now proceed to speak of the excellencies of this rest.

i. First, Thb rest that remains to the people of God is a hobf rest; it is called a sabbath rest.

Now in the opening of this, there are two things considerable.

1. It ia a b^y rest, in ceasing from sm, as the scripture' speaks.

2. It b a holy rest, as it consists in the exercise of all those holy and heavenly parts of worship which b proper to heaven; and such is the rest of a sdbbath.

1. For the first of these; as it imports a ceasing from sin. There is a threefold freedom and rest from sin. (1.) There is a freedom from the dominion of sin, and this is that privilege which the saints have in their measure in this life.

We read our Saviour tells the Jews, John 8.34, 35. ^^ whosoever committeth sin, is the servant of sin; and the servant abideth not in the house for ever, but the Son abideth for ever. If the Son therefore shall make you free, ye shall be free in*, deed/' That is the truest and noblest freedom, to be freed from the servitude of sin, that bpndage, that enslaves our more excellent part, our immortal part, the soul $ that is most royal and excellent liberty; and this is obtained bv the Son of God; that is, if you look upon the state of sin, wherein we are involved by nature, look upon it as a part of the curse fallen upon mankin<^ upon account of his apostacy from God; and so our Saviour hath, purchased this privilege for a believer, that he should be vesciied froqi this bondage of sin, for sin hath these two great evils that go along with it; it is not only a provocation to God^ expo^g a man to the wrath of God, and making him obnoxious to the divine displeasure; but sin does also defile and debase the human nature, vnd so hath in it the greatest eurse that the reasooable cieature is capdile of; it makes a man

ualiHe to GoA^ aad viler thao the earth he teeadft upoQ; and like the brute beasts, it degrades him to the lowest servility. There is nothing in the world Uke sin, it provokes God to give a man over to hi3 own heart's lusts, and to forsake him for ever, and to pronounce a curse jqpw him, ^' he that is unjust, let him be unjust still; and he whic)i is filthy, let him be filthy still.'' Rev. 22. 11. And those that fell under this curse, are under the greatest servility. . The wicked are all his slaves. Take that man that is of the dvilest conversation in the world, tilt he be sanctified and renewed by Christ, be is a slave, and under the command of some lust, lliough it be not visible to you, and it hath a throne in his heart, and reigns there. '^ But now,'' saith the apostle, Horn. 6. 22. ^' being made firee from sin, and become servants to God, you have ywt fruit unto holiness, and the end everlasting life." Observe, here he ^eaks concerning the present sanctified state of the people of God, thai are freed from sin, from its power and reign: whoever is not thus free, he hath no interest iin Christ, neir jever felt the blessed effects of his death. This is one s^p and degree »to that rest the .apostle q[>eaksx>f4a the text,

^2.) There is a freedom firom the relics or the beii^ of sin, a freedom that ia^»orts an absolute and complete puri* fying and cleansing from all kinds and degrees loi sin what* soever; and this is that which is meant hero. The apostle ^eaks of this to the Ephesians, <^ Christ loved the cborch, and gave himself for it, that ha ipight sanctify and deanse it with the washing of water by^ the word, that he miglit present it to himself a glorious church, not having spot or wtiiiUe, or any such thing, but that it should be holy*and withbot blemish." Eph. 5. 2, 6, 27*. This desfgn of Christ's death is' carrying on while the saints are in this world; it is carrying on by the pro* vidences of Gqi^. whether pro^rous or afflictive, and also by the ordinances of God, and the .S|^irit of jGod, who midces both ordinances aAd providences effectaal upon the soul.' But this entire freedom from sin is only attained when we come to hea« ven. And you may observe here the great wisdom of God, that as sin brought in death, so now with respect to the people of God, death is that which abolisheth sin, that puts au end to all sin; he hath made that which is in itself a penalty of sin, to be instrumental for the entire dearing and purifyiog the soul from you III. B

■in. For when this mnctal flesh is laid down in the grave^ the soul shall be cleansed ftom all remaining poUntions, there shall not be so much as a spot or wrinkle, or any such thing. In the 12th of Hebrews, *where we have the state of the gospel church vepresented both as miKtant $md triumphant: *^ you are come/' says the apoatle, ^* to Mount Sion) the ei^ of the living God^ the heavedy Jerusalem, and to an innumerable company of angeb; to the general assembly and church of the firstrbom^ whose names are written in hesven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new eovenant, and to the blood of sprinkling, diat speaks better things than the blood of Abel.'' The spirits of just men made perfect, doth signify an absolute and entire freedom from all sin, which is the greatest imperfeetion and de? basing of the soul.

(3.) There is another freedom freia shi, which is in heaven; and that is a freedom from all molesting temptations, from all things that might disturb their peace, that might endanger their fsll. You shall find the tw:o Adams, both the first and second, although they were perfectly innocent, yet they were both liable to temptations; and the first Adam fell by a temptation, and kst more grace in one moment, than we can ever recover in this world in all ages. Yon all know how cheaply and easily he parted with his hi^piness, by the subtle temptation of satan. The second Adam was tempted too by the wicked one; but saith Christ, <' the prinoe of this worid cometh, and findeth nothing in me.'' There was no corruption in Christ to work upon. The temptations of satan surrounded him in the wilderness, but could not surprise him, they could not fasten any thing upon him; but yet our Lord Jesus was liable to temptation. But in heaven, O Messed rest, where the arrows of the tempter can never reach. There is not 4mly a freedom from sin, and all poilsibility of that sinning, but there is a freedom firom any thing that might disturb that blessed rest, as it often frdls out in the world; but by the grace of God, when the saints are tempted, they reject the temptation, and overcome the tempter. We read of that holy and chaste creature Joseph, when a gmteful temptation offered Itself, he refiised it viith abhorrence, '' how can I do this great wickedness, and sin against God ?" So the heavenly grace God eemnMnfeates to ius people, makes diem victorious over both

{rtaaaant aoid terrible temptatioiis; ^^ W0 ive vMe than eeiH|tte>» mt" (aaiththe apoetle) << duroi«h Chriat that Iwth kyred «8.'' And there is a most divine joy which ariseth in the soul when we hare thk testimony of oitr si necrit y, that we reai^ temptatioiis. But nmr in heaven there shall be nothing of this, H«e the people oF-Ood keep their innboence, and preserve their pii« ,rity, ]fet chey are diaterbed by temptations. '< I besoo^t the Lord thrice/' saith the apostle when he was bufiisted by satat^ *^ there was ^[iven mito me a thorn in the fleshy a messenger of eMm buflktted me^ lest I shoiUd be maked above measure. For this tUng I besought the Lord dirfee, that it might depart fiom me: and he said unto me^ my grace is sufficient for thee." 1 Cor. 22. 7. But in heaven Uiere shall be no buAting of sata% ■o oioiesting us fay temptation* O blessed rest! when the soul shall be freed from sin^ sin which is the greatest cfril in ks 6wn nature^ the highest provooatbn to die holy God, and the most bwth^isome thing in the worU to a holy mil which is a oontir mialb6dy4]f death. O hlcased test! when the soul shall be freed from sin^ and all the degrees of it! whenH)he soul shall be nised above all temptations j udien it shall be in the light of God's countenance for evor^ where nodiing shall disturb our most joyful esercise in die serring and praising of God. Do but con*' sider whM a happy state this is } and indeed tlB you are so ter freed fitmi sin as to be out of love with it^ and to hate it, with an ineeoncUeabie hatred, you eanaot be partakeia of thb privilege, and lieaten itself would he no hcaren to you» If you do not look upon ^ as the greatest evil, and iqpon holiness as the most giorioos good, and nmst desind>le excellsncy, y^ki casnot be cqmMo of Ais blessed rest.

2* It is a holy nst, as it includes in it not a bare cessatian frmn sin, but rfso an exerdao' of dl those holy and 'heaveulf duties which are proper to this state of rest. The w&td that is used hws, in the original, signifies the rest of a sabbath: now the rest di a sabbath, had two things considerable in it.

(1.) The rest of a sabbath was commemorative of th& de^ Kve r a ne e from the Egyptian bondage; and in this respect that command is bo mom, as to us: the Jewish rest was a duty on--jomed with respect to their state of servitude, whemin they had been bamased so long in I^gypt, and the rest of that day was in itself a duty upon that account: indeed the leat that we have

B 2

tkow upon the Lord's day, mfty be typical of our rest in heaven^ but it bath no retrospect on the servility which the Jews saf* fered.

(2.) The rest of the sabbath was relative^ in order, to the performance of all solemn services which God required on that day. For if you consider rest in itsrif, that is, bodily rest, it b a thing not pleasing and gratefiil to God in itself; but it hath respect to some more noble end; that is without intemiptioa they might attend upon the service of God in the tabernacle, or temple, or other places of worship^ where God was called upon. And so this heavenly rest includes in it the performance of all those acts of duty, and homage, and thankfulness which are the immortal work and business of the^amts above.

Now for the opening of this to you, the following things are to be noticed.

In order to this perfect service of God in heaven, the spirits of the saints are exalted in their natural faculties to the highest degree of natural perfection, that so they may be prepared for this service. Their understandings are most clear, and com-» posed : there is the exaltation of the soul in .all its power and faculties, to the highest d^ee of natural perfection. This is included in the expression of the apostle^ where he speaks of the heavenly state^ Heb. 12. 23. ^f ye are come to the spirits of just men made perfect.*^

All these powers and faculties have supernatural endowments^ which are the highest perfection (I spoke of their natural per* fections before) all heavenly graces are infused into.the soul, and that in the highest degree; so that as your jewels of great price are set in the finest gold, so then the graces of God's spirit are most fully given to the human soul, when it is raised to its highest perfection. Thus in.the understanding, there is aper^ feet knowledge of God. Light is that which is spoken of as the character of heaven; it is called, ^' the inheritance of the sainta in lights" and so saith the psalmist, ^' in thy light we shall see light." In the will and affections there is a most entire and ardent love of God, which is its highest perfection. In the whole soul there is that joy and that peace that may make all the facul« ties united to glorify God.

(3.) From the soul raised to the highest degree of its natural perfection 3 and from those supernatural peifections that are

bestowed upon it^ there result the noblest^ and purest^ and most exalted operations of the soul; and herein they consist: in the contemplation of God, and his glorious excellencies, and wonderful works, and in the continual love and praises of God, the admiring of him, and the esteeming of his excellencies and works, and in the continual enjoying of him. Thus the heavenly state is often set forth by the seeing of God; Matt. 5. 8. *' blessed are the pure in heart, for they shall see God x** Heb. 12. '^ and vrithout holiness no man shall see the Lord." And it is «et forth by the praising of God; Isa. 6. 3, ** and the seraphims cried one to another/ and said, holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory." And so you shall find. Rev. 5. 13. " every creature which is in heaven, and on ^arth, and under the eaith, and such as are in the sea, and all that are in them, I heard saying, blessing, and honour, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever, and ever.": This is the work of heaven: and indeed we cannot entertain any proper conception of heaven otherwise: for observe, the glorifying the creature is not f6r itself^ but in order to the glory of God. God doth not take the soul and transport it to heaven, that the soul should be merely happy in the enjoyment of God, but that God might be glorified in glorifying the creature. So that you cannot otherwise conceive of this rest, this divine' and heavenly rest. Now here God acts like a wise and holy God, all his actions terminate in his own glory. This one consideration of heaven, that it is a holy rest^ is that which makes it unamiable, and undesirable to carnal men. It i^ true, such may desire it as a refuge from hell: but ^ey desire it not as a state wherein they are to be always conversant in the love of God, and in the praises of God, and the everlasting enjoyment of him. Carnal men cannot taste it, they have, not a proper palate'for it: it can only draw forth the heart of the saints: aad yet, letme teB yoti, this is the substantial blessedness of heaven.

There is a question among philosophers, whether happiness consists ki oor action, or merely in our enjoyment ? And we must detenbine it doth consist in both. It is not our mere passive reception of the glory of God that is bur happiness, virith* out our active pcMms to him,* our glorifying him, the Author and Fomrain of ftlU

B 3

CHAP. IV.

It if a joyful rest Thia set forth by the joy of holy men in this life, io par* doD, grace, aod hope of heaven. The grounds of this joyfol rest; tIx. freedom from all toil ia the service of God, from afflictions of all sorts. Comparad to the joy of harvest i and of a vibtory. Which most be freat» because of the dangerous enemies that are overcome* and the prize thai hereby is secured i and it is an entire, absolute, final victory.

ii* X HE second excellency of our rest in heaven^ it this^ it is not only a holy rest, but it is a jagfid rest. And for the open-ing of this, there are many things whieh I shall propound to you.

1. Consider the kingdom of heaven hath several degrees. There is a lower degree of it that is possessed here. You shall find in one scripture our SavuHir telb his havers, that ^^ the kingdom of God is within them." And if jou eompsune that scripture with what the apostle saith^ Rom. 14. 17. *^ the kingdom of God is not in meats and drinks^ but in righteousness^ and peace, and joy in the Holy Ghost." You will find that in this life we have the first degrees of the heavenly kingdom. We have the first degrees of it as to the righteousnesh and hoKness of it, and as to the peace and joy of it while we are here. And therrfore we read of the firstfiruiti of the Spirit, and of the earnest of the Spirit: that is, the operations of the Hofy Ghost, whether the graces or comforts of tite saints, here^ are the fiiet-fruits and earnests of the heavenly state. Now this I lay as a foundation, that so I may raise your thoughts to consider what the joy of the heavenly life is. Consider, in this life there are three things that are matter of spiritual joy to the saints, wfaloh aflbrd so rich, so replenishing and satisfying a joy to them, that til the pleasures of the worid are dilute end tasteless to them, and they bear with magnimimity all the troubles icf this wovM. Let us a little consider them, that so we may tbcrAy eEsmh; «od '(^ oar thoughts to conctive at the' gldcy of heaven^ Tbsre ve three things that are matter of our joy here*

(1.) Reconciliation with God in Christy the pardon of «9.

CBAP. IV9 ,OF TUB SAINTi, SS

ThM the apoBtle particularly iivitaneeth in; Rom. 5. 1* <' being jnstified by faith,, we have peace with God, through our Lord Jesus Christ.'" The peace and joy that arises from hence, the apostle telb, PhiL 4. 7* *^ passeth all understanding/' not only with respeot to the causes of it, it being purchased by the obedience and sufferings of the Son of God; but the sense of it while we arehere^ exceeds all possible expression 3 onrunder* standings cannot find out words large enough to declare the joy<-fill sense we have of it. For the soul that hath felt what an in--tokrabie burthen «in is^ to have the pardoning ni^cy of God 4ipon solid groimds declared to it, it brings down heavep into the soul, it is a very paradise here. O my brethren, he that enjoys ^ pardoning mercy of God by the light of £sitb, hath % joy unspeakable and foil of glory.

(2.) Another thing that k msttter of our qiilritual joy is, Vj^m the work of grace is carried on prosperously in the soul. When rdigion in its radiancy and vigour governs in our bearts. There is nothing more joyfiil to a holy person than this; snd aceordingly as sin is subdued, and temptations effectually tesisted, and grace doth obtain more degrees of power within us, pioportioaably according to the righteousness and hdiness of this luii0doH^ is alw^ the joy and peace of it, unless it be in particular UmpMiom* I speak of the usual course with God's people; this makes the soul willing to suffer the k)ss <tf •outward ihin^, if its inward graces thrive-and flourish^

(3.) As the iavowr of God, and the image of God, ate the causes of this joy, so the hope of eternal glory. This the scripture often mentioneth i Rom» 5. 2. ^* reJ4Hcing ia hope of the glory of QoiJ' And it is said ia another place^ '^ rejoicing in hope;'' and Rom. 15. 10. '' rejoice ye Gentiles with his people. Now the God of hope fill you with all joy and peace in belittviiig, thaft you may abound in hope through the power of the Holy Ghost.^' We ba;ve not only joy of present reconcUia" tien, but of believii^ that we shall come to the eonsummatiog joy above. I lay this d<ywn for raising your thoughiss by this consideration: if that joy that is in the bieast of a saint k 90 gieat, that the strength, and virtue, and efficacy of it will make Ua despise all that the carnal world so much esteemeth^ and endue all that the caraal world so much foars; then ase^ in your tb0lifl^» and consideir what is the joy of heaven; if the

B 4

earnest and firstfruits of it will make a christian rejoice, and ** glory in tribulation!" Rom. 5. 3. I remember it is the observation of Tertullian in the primitive times, that when the christian church was under the inost terrible persecution, the very heathen were induced to consider what the religion waar, that fortified men to endure the greatest miseries with that serenity of soul, with that joy, with that triumph. He dbaerve^ that several heathens were induced to consider the excellency of religion, and to say, certainly this religion is divine, it is the offspring of heaven, that can' make poor creatures endure such troubles with joy. Now (my brethren) there is as much difference between what the saints attain and enjoy in this worid, and the joys of heaven, as there is between sipping at a cisterri, and entering into the ocean of joy. Here the joy of heaven enters into the saints, but hereafter they shall enter into that joy. ** Enter thou into the joy of thy Lord." Matt. 25. 81. Heaven is tlie element of joy, the immense ocean of joy, where the souls of the people of God are always filled to the utmost capacities. O consider how joyful that state must be, which so infinitely transcends and exceeds the joy that the saints have here! And yet the apostle Paul, who was a man of sorrows^ 1 Cor. 6. 5. ^' in* stripes, in imprisonmeiits, in tumults, in labours, in watchings, in fastings;'' saith he, '^ we are as sorrow^ fill, yet always rejoicing/' He speaks of his troubles with- a diminution, as sorrowfiil } as if they only touched his skin, and did not pierce his fle^h ; but be had his heart full of joy. But now this fulness of joy, the perfection ef it is abo^. Consider this joy of heaven, this heavenly rest;

2. There is in it a fireedom from all toil which we' endure in the service of God. White we are here below^ our bodies are the instruments of our souls ; and though '' the spirit is willing, yet the flesh is weak *J* therefore it is requisite there should be an intermission of the most serious, intent, and most immediate service of God, beeause our, sensitive facukies would otherwise be wasted, and sink under the burthen. He that plays upon a lute is fain to relax the strings, lest by a constant stretching of them the strfaigs should break. But we shall cease in heaven from all that labour that is wearisome to our sensitive parts: for although the'bodies of the sunts shall forever be joined with - their soub in the sendee of God> yet their bodies there shall be

spiritual bodies; ^^ it is sown a natui'al body^ but raised a spiritual body." 2. Cor. 15. 44. Spiritual, not with respect to the substance of the body, for it is impossible that flesh should be converted into spirit; but it is a spiritual body, as it is fitted for those spiritual exercises in heaven, and as it hath spiritual endowments that qualify it for that state. So that in heaven there •hall be no weariness and no occasion of relaxing us from the service of God, for the refreshhig and recruiting our strength. But on earth no saint can continue with constancy and invaria-bieness in the discharge of his duty, but he will waste his strength and spirits, and want refreshment. Indeed our Saviour did do the will of his heavenly Father without intermission; but every saint while he is living in the flesh, needs somie relaxation, in order , to a mor*» vigorous service of God: but in heaven, in that eternal rest, we shall be freed from all that is toilsome and wearying in the serving and glorifying God.

3. There shall be a rest from all those afflicting evils which we are liable to upon a double account. Either, 1st. Thosis afflictions that are attendant upon our mortal state: those afflie-tions which though they are not the immediate punishments of sin, yet are the consequ«ices of sin. It is said, that '^ man is bom unto trouble, as the sparks fly upward:'' you know sparks do naturally ascend; so man in this mortal state is naturally liable to trouble, and many times the most excellent servants of God are under painfiil and languishing diseases, so that they can neither live nor die; how many times are they exposed to those calamities which swiftly range through the world, which strike first upon one, and then upon another? Though yet they are overruled by a superior providence. In heaven they shall be ^freed from all that is afflicting, that will any way discompose or -fistress their rest. 2dly, Besides these common calamities^ there are qiecial afflictions that the people of God are obnoxious to; while there is any in this worid that hate the image of God^ and oppose the glory of God, his people are liable in a special and peculiar mahner to their rage and ftiry: for there was no age •as yet, but there have been enemies to the saints as saints: as die apostle 8«th, <« he that loveth him that begat, will love him also Aat is b^otten of him.'' So on the contrary, one who hates, Urn Aat begat, will hate him also that is begotten cxf him. We ««ad, John 12. they had a design to murder Lazanis, becanse

Christ niMed him from the dead; because his diviiie power and authority was visible in his resurrection: so many hate the saints because God hath quickened them to a divine life, that were dead in sins and trespasses*. Do you not see in France at this very time the spirit of persecution and rage raised against the pofiessors of the truths which except God in mercy extinguish, will end in their ruin ? And it is your duty to lay it to heait, and sympathize with them. But in heaven the saints shall he freed from all this: they are not only freed from all calamities, but from all persecutions they are exposed to for the naatie of Christ. In the next place.

4. They are freed from all sorrowftil affections: you shall find 4he scripture hath expressions more than once about this. It is said, Rev. 21. 4. That '^ God shall wipe away all 4^tn from their eyes; and there shall be no suffering, neither sorrow, nor crying, neither shall there be any more pain, for the ^former things are passed away/' In heaven there is no shadow of sin, no shadow of sorrow, no shadow of death: it is the kingdom ik life and joy ; all tears are dried up there. Now there are three kinds of tears that flow from our eyes while we are in this worlds which shall all be dried np in heaven.

(1.) Our tears of contrition for our offending God, and for fear of the divine displeasure. O there is no grief more cordial than this! A holy soul that loveth God, is never more deeply serious than when he exercises this affection; because God is dSs-* pleased and didionoured, this is that which pricks tbek hearts; at we lead. Acts 2. 27. '' The Jews were pricked to their hearts,'' when they heard that they had crucified the Lord of . Ufe. Indeed a hardened stupid wretch, in whom rebellion reigns, he looks upon his sins as a light burden: but a graciQ«M soul is troubled for a vain thought, for an idle word, or an irr^jnlar action : the reason is» because a saint hath proper oonc^tions of the holiness of God, the highest valuations of his fisvour; theas-fore wh^taoever is a contradicticm to his holy wiU, whatsoever edipseth the light oC has oountenanoe, he doth most deeply and •easH>ly lay. to heart. In heaven it is matter of their joy» that God hath given them comfdete victory over all their fMt mm. Bepentanee should aoconqMay the soul to the i^tes of beave», but it shall never enter theee. As we read in the book of Esther, Mnceming the court of the Persien empeior, it is said that mm

shottld eome in mottrniag into his court; so none are to cotne to iieaifen in mourning*: when once they are admitted into that state^ immediately sorrow and sighing fly away. And is not this a joyful rest, when we shall be freed from all sorrow^ the most sharp, and woundii^, and deepest sorrow. In heaven there is no ffemembranee of God's displeasure agunst sin, and therefore no relics of sorrow for it: but the ieconciled faee and favour of God, is that which fills them with joy. When the prodigal was re* tamed to his lather, Luke 15. (that is an instance of a converted pevsoD in this life) and confessed his sin penitently and mourn-fiilJy, the father calls for the robe and ring, kept a festival, and received him into his embraces* O conceive what infinite joy tbeie is in bring received into the kingdom of our heavenly Fa-tiier.

(2.) As in heaven we shall be freed bom all tears of contrition, so from all tears of compassion for the sins and miseries of others. They shdl be all wiped away in heaven. Good men have the tenderest affections, and are most apt to sympSEthiae with others in their temporal or spiritual troubles. If a saint eould live here without sin^ or any external trouble as to hb own fetstm, yet while he lives among the miserable, and is oncost passed with so many spectacles of woe, so many sad sights, he oaa sever be free from sorrow* Our Lord Jesus, when he drew near to lenMilem, and foresaw the dreadfol desolations that were hasteaiog to it, 'he wept over it. Every ssihit hath the sane mmd aod aifeetions 4hat Christ hath, and hath meking and ieoder affectioDS) and a ooBqfMissionate and sympathim^ spirit, with refer^ee to the evils and sufferings of others. Now in heaven all these teats of compassidn shall be wiped away. What *sense or hnowMge the spirits in heaven have oi^h^man afiiirs in this world, is u«ceftaia to us: ^^ It is said Abraham b ignorant of us:" he kndws aot* tmr aflUated stale here, that is, particularly; but the slants above generally know that the saiats here ale fai proMas and ooafliets, that, the church here is militant. Bat their that areeeated hsfare the dvone tt God, we incapable of sorrow, and haitU impressions^ it, fiwm all the evib that befel others, as Ghrist himself isb For tliey Irve his life, and they ate eotitimiaQy satisfied uodi Ms presence: so that it is impossible dvy should he touched vrith any sorrowful sense of the evib that hefel oIliBrs. Now is ttOt this a joyful rest, when we Aidl net

only be freed from the sorrow of our own sins^ but also from all that sorrow that the spectacles of human misery might draw from us?

(3.) There are those human tears and sorrows that aris^ from our own personal troubles, that are not for sin, but for the punishment of sin, the troubles that are afflictii^ to sense. While a man hath a soul here joined to living flesh, the aoul will sympathize with all the troubles and afflictions of the body: but in heaven God hath prepared a sanctuary of rest from whatsoever may disturb or afflict us. It is said concerning the church on earth, there shall be no pricking briar, no wounding thorn: but this is eminently true of the church in heaven. So that if you consider the heavenly rest, with respect to the freedom that shall be from all toilsome labour, and all those sorrows chat arise from afflictive eviis^ it may give you some apprehension what the joy of heaven is.

Now this freedom from evil is that which most sensibly disco-vereth to us the heavenly joy, while we are in this state, and upon this account, because human nature in this life is surrounded with eviis^ and is more sensibly affected with evit, than it is with that which is good. The life erf man, which is a passage through this world, is fitly compared to a voyage through a tempestuous sea; and you may as well reckon the number of waves that impetuously break one upon another, as you can reckon up all the afflictive evils of this life. There is not the life of any single person, but there are so many scenes (if I may so speak) and so many habits and changes in this life, from mourning to joy, and from pleasure to grief and sorrow, that it cannot but be a sensible demonstration how desirable it is to be freed from these things. The truth is, we have here real griefs, but our joys ar6 empty. Nay, there is nothing that is a temporal comfort, but it hath a hidden sting in it, and may be an occasion of grief and discomfort. So that our present life in this is like a labyrinth of thorns^ we walk from one place to another, but still we meet with thorns: but hi the heavenly state above, we are free firom all these: sorrow and sighing are fled away: the first step we take into the heavenly kingdom, we bid an eternal farewel to grief and sorrow. Doth not this render this heavenly life very desirable, when we ^hall have nothing at all of impressiflos of tfaicgsthat are evil; when all the affections ahJall be in a joyful exierciie fiv

ever? This I would have yoa frequently to consider of^ as one affecting notion of heaven. The scripture insists upon it to make it deurable to you. Now before I proceed to speak con* ceming thdse things which will be our substantial joys in heaven (for now I am speaking of freedom from misery and trouble) there are two considerations whereby the scriptures represent the joyfiilness. of this rest^ with respect to our labours, sorrow% and conflicts in this life.

Heaven is such a riest from aQ our sorrows and sufferings, and from.all our laborious actions in this life, as we take in thchar-vest, after all the toil and trouble we have been at in tiUing the earth, and preparing it for the harvest. It is compared in scrip* tare to that joy that we receive from taking of the fruit of our labours. The psalmist, when he speaks concerning the. aflSic-tions of God's people, hath this very allusion, Psal. 126. 5. <^ They that sow in tears, shall reap in joy. He that goeth forth weeping, bearing jwedaus seed, shall doubtless come again with rejoicing, bringing his sheaves with him/' Where you see the afflicted st^te oi godliness in this Jife is compared to sowing in tears; and the rest and reccnnpence after it, is expressed by bringing tteir sheaves with joy. Now observe, there is no carnal joy that ariseth from our labours, that is more sensible than this, when we partake of the harvest or of the vintage. It is said there, where the psalmist speaks of carnal joy in its elevation ^ Psal. 4. 7« ^^Thou hast put gladness in my heart, more than in the time that their com and their wine increased.'^ When <Nir lahnuis that are used towards the earth in ploughing and sowing, ham>wing, manuring and watering it, in order to fruitfrriness, succeed in a plentiful harvest, this is a time of joy* Now our rest in heaven is a partaking of the harvest and vintage of our labours; and in this respect it is a great joy. If you wUi believe a voice from heaven it is so: Rev. 14. 13. '^Blessed axe the dead which die in the Lord, from henceforth; yea, saith the Spirit, that they may rest from their labours, aqd their works do follow them.*' Their works do follow them; that is, they do en* joy a fruitful harvest of all their works here* They rest from their labours, and have a blessed result from them in heaven. The holy soul enjoys the benefit of all its prayers, of all its tears, of all its sincere services to God, of all its lov^ and charity to men^ and of all its earnest end^vours for heaven. The memory

so THB XVBU.ASTIKO R£8T CfiAP« IV.

then hath a clear and perfect view of all the aerncts that were done God on earth. Now the testimony of eonecience in thift life is so joyful^ that the apostle saith^ 2 Cor* h 12. '< For our rejoicing is this, the testimony of onr conscience, that in stmpli* city and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.*' When the soul comes to heaven, this testimony of consdence shall be revived and renewed in perfecttcMi ; so that oonsdenee that was here our comfort, shall be there our eterftal crown, and we shdl enjoy the fruit of all our own unfeigned endeavours to pleaw and glorify God. Every talent that we have improved for him, shall be infinitely returned to us. And on this account the heavenly rest hath respect to the actions and sufferings of the saints in this life, as the fruit of their labours; so it is a joyfel rest.

5. This rest is a joyful rest, as it is represeated to us as a rest that is the fruit of t>ictory over aU our ernmm that we contended with in our way to heaven. When we come to that blessed state^ we are then victorious over them, and so that rest is infinitely joyful. Now the scripture makes use of this resemblance. We find Rom. 8. S7« it ia aaid concerning the saints in ibis life, ^^ Nay, in dl these things we are more than conquerors, tjirough Urn that loved us.'' Mat. 12. 26. <^A bruised reed shall he not breaks and smoking flax shall he not quench, tin he send forth judgment unto victory.'' Judgment, by that is meant grace in the soul; it is called judgment, because the work of grace is carried on in a rational convindng manner. The judgment leads the will, and the will commands all the inferior feeul-ties: and << Judgment shall be brought forth unto victory:" grace shall at last be powerful and victorious over all ifo enemies. Now there is fio joy in the world that ia equal to the joy of vic^ tory and triumph. And that you may see a little what the joy of heaven will be in this respect, do but eonaider these things^ which vofke that victory infinitely more sweet and joyful Co the soul.

(1.) The danger we are in from the enemiea with whom we do contest in our way to heaven. The scripture represents them as fbrmklable because of their enmity, subtilty, strength and great numbers; which shows how infinite our danger is. They are caUed by the title of tteir cMef and r^genf^

CBAP* iVtf OF THB SAINTS. ' SI

the AtBgon ami the roaring lion who hath innumerable squadrons under him^ l^ons of rebelliom sjiirite that are always warriqg against us. They are for their craft set forth under the title of the old serpent: for their strength they are called principalities and powers; and spiritual wickednesses in opposition to f esh^ whic^ is an expression of our fhulty and weakness: and they are ]Q combination with innumerable lusts in our* own hearts^ and with this world, and they use the allurements and discouragements of it to overcome us, and make us lose our heavenly prize. Now do but consider what we are to oppose so terrible, and such Bumberless enemies. The «<^pture speaking concerning the state of man, in opposition to satan, calleth us babes—^' Out of the months of babes, and sucklings hast thou ordained strength." IM. 8. 2« This does first respect our blessed Saviour, who iprang from so mean an original, as being a babe and a suck-Iteg; and under that name all his members, the whole church of God in all ages are comprehended $ they are but in a state of hu« man weakness and infirmity, so that we are in uiMpeakable dan« ger of being overcome by these enemies. Wheve the enemy is po* ient and cruel) and the strength that overeosies it so sisail, how 4]oth it enhmce the sweetness of victory! I will give you one iastaaee of It. The children 4if Israel were pursued by Pharaoh and aH his chariots of Egypt-; there was no passage visible for diem; tiiere was the red sea before them, and a crael enemy behind them. Now when God made a pass^e for them throMgh the red sea, and when he destroyed all their enemies in their paesage, do but read what was the joyful effect of that vie* toiy: ^Thea sung Moses and the children of Israel, this song 9Mo the Lopd, saying, I wHl sing unto the Lord, for he hath tri-wphed glorioasly; the horse and his rider hath he thrown into tlto sea. The Lord i» my strength and song, and he is become my sanation, &e. who is like untoihee O Lord aftiong t^ goifa, who is Ifte'tbee, glorious in holiness, fearftd in praises, dmng wonders?" Exod. 15. t-^ll. The memory of the eminent danger that threatened them, made them break forth into tho high praises of God, and fiBed them with the most cordial and senfliMe joy, to see that they should be fiaved from the enemy that was ready to devour them in sndi^manner. So in 114 P8a^• —^< When Israel wentoitt of Egypt the house of Jaeob from a people of atrange ba^piage^ the sea saw it and flod^ Jordan wsb

S2 THB BVftAJLAflTtKG REST C«AP. 1V#

driven back.' The mouutains skipped like ranis^ and the little hills like lambs. What ailed thee, O sea, that thou fieddest ? Thou Jordan that thou wast driven back ?" These figurative expressions triumphantly set forth the praises of God for delivering them from their present danger, when thejr had the sea before them, and the Egyptian army behind them. When we come to heaven, and shall consider how dangerous an enemy we had to encounter with, how tedious conflicts he had wi^h xis, ^nd how it might be said of us as D^vid said of himself, " There was but a step between me aod death.'' And God saved us from an encr my without us, and spiritual enemies within us; theu w^ JBjbaU sing the song of Moses and of the Lamb. So we ^ead of th« church when it had rest from antichristian enemies; ^< And th^ sing the song of Moses and the Lamb, saying great and iparvel-lous are thy works, Lord God Ahnighty" &c. Rev. 15. 3. When we shall overcome this spiritual Pharaoh, the devil and all his hosts, O this will fill us with strange surprising joy, and will make us magnify t^e saving mercy of God, and admire his wonderful power^ which savelii us from such enemies. That is one of the considerations that shows how the rest of heaven will be the joy of victory, in overcoming dangerous and cruel enemies.

(2.) The second thing is, this jpyful rest is also enhanced, if you xsonsi^ler what that prize is which you have secured and preserved from these enemies by this victory. Suppose there was a contention about things of no great value, yet victory is pleasant about trifles; but much more a cause of joy when it is about things of greatest moment. When angry and prou4 kings con* tend about a province or a kingdom, it is no grea$ ropttCer, for the whole world is bft a miserable scene of vanity; and if one jnan had it all, he would be always unsatisfied. But now ccmsi* der you are to encpunter with spiritual enemies for your all. The scripture tells us they war against the soul. 1 Pet. 2. 11. The soul is our most excellent and eternal part; they war against your souls and would rob you of your innocence, of yo^r purity and peace; the prijse here is invaluable: these enemies would rob you of the love of God, which is better than li£e, for this is that which they contend for. The apostle speaks concerning our spiritual enemies. Rom. 8. 35. *^ Who shall separate us bom the love of Christ ?" And that is the prize they would fain rob Hs of^ the k>ve of Christ, which is the fountain of all felicity;

andthfrlofeofGod, which k better tfam life. These:.criemtet would rob ii9 of his favour^ and expose w to hie dUpfeasvre* Therefore the priae id so gready.our victoryoreiour enefmee must be very sweet. << Hold fast that which thoo hast, that no naa lake thy croivn/' It is a crown of Hfe, a crown of ri^teoasaess, an ioMDorlal inheritance, that fadeth not away, the kingdom, d: heavenu The apostle calls it the *^ priee of our high calling of God in Cbriat Jems" Now where there is such aperfeocton of Ueswdnc^s, and where it is the soul that is oontendedior,' how sweet will the vidoty be, when all our enemies: sbdl be oi«»* thrown, and we secured ftom their assaults.

(3.) AnMher thing thai makes this victory joyfiil, is this^ it shall be entire, absolute, and final, over ail these enemies. As Moses said to the Israelites, <^ Stand still and see the sahratioa of God, which he will sliow unto yon to-day; for the Egyptiana wiM>tn yotthave seen to«day, yoU' shall see them again no more for ever," Then after their deliverance, they brake out into a tnompbant song. While-we are. in thn world, we are aiways in a sinte of warfare. Now consider what pleasure there i» in victo^ Iff a hdy seal ftndb more joy in conquering muB passing than i» gratifying all his passions. There is move pleasuie in mex^fying one carnal aSsetion^ than in satisfying aU our eaasal aftdicttr. This victory will end in everlasting songs of triumph, ht this world the enemy will return upon us after we have conquered him: if yon resist him one hour and foil him, he will assault you the next. It is said, the tempter departed from Christ for a season. Lidie 4. 13. But he was so bold and insolent as to retura again upon him. So it is with evei^ believer in this world: our victory is but single, and the enemy is not quite broken > there-* fare we shouM be always upon our guard and have our graces in a vigorous exercise, and our armour in readiness. But in heaven the enemies are totally routed and subdued, and our conflicts and dangers are at an end, for we shall be molested no more. O how joyful shall this be to us I We are not able to conceive what greater joy we can receive, than in getting a final and entire victory over all our spiritual enemies. There is one. scripture very applicable to this purpose. Rev. 3. 21. << To him that overco-meth wiU I gssni, lo «it ^^ih m^in my Ihtoae, even as I flse overcame, and am tett down with myFoher in his throne.''. It is by ^rp^eiingin (he way o(, holiness^ tiotliiiifithitiiadiitg'all tbo

VOL. HI, c

S4 THB.RVIUlLAmKa ilBST . CHAf»« T.

di«tarbaneer and opposition that we neet Ivith, that we dvorootto* What now doth ^iag on the throne signify? It signiiies two thii^, rest and triiunph. To sit down on the throne after vie* tory it signifies rest and freedom from all the assaults cS our ene« mies and that triumphant joy, that glory the soul shall then be in: for heaven is a state of glorious joy, that ariseth from the ruin of our ^iritoal enemies. God hath made a pcxir weak be* bever to be ¥ictorioBs over all die opposition that earth and hell oould malLe against him. Therefore saith the apostle^ ^< We are more than conquerovs/' All the conflicts and oppositions that we meet with shall contribute to our rest and triumph* O can* sider these things and seriously believe and meditate on them, that so the soul may be eidai^ and strengthened with e«i^ stancy and vigour to go through our spiritual warfare, till we eome to that joy&l rest in heaven. There is nothing will make US more zealous for God And cheerful in resisting tiemptatioDSy than the consideratien of this everlasting rest. There is a to^ nmphant felicity shall be bestowed upon all those, that persevere in holiness to the end of their lives. Thus I have done with the eonsideratioB of this joyfiil rest, with respect to the cessation and fneidtn it gives us from all our labours, and from all the afflic-* tive evQs, and a friU and complete victory over all our spiritual

CHAP. V.

There is « conjonctioo of all the laintt in this rest. Whose society is hi|(hly' plea^ant^ because they are free from all blemi»bes, and united in the most joyful work I sad exceedingly lote escH ether.

X Shldl now proceed to the positive part of eubataiitial happi* ness. And.the first 1 shall instance in, is the lowest pait of heaven, yet it is tiiat which will make it very sweet to our appre^

htaskms^ tis* Tbe conjunction rf all the saints of God in that blessed rest, and their comiikunion in that heavenly glory. The communion of saints is one part of thetr happiness in this life ; and it is a part of our happiness in the next: you shall find therefore the apostle, when he speaks of the gospel-state, which comprehends both the militant and triumphant church, Heb* 12. 22. says, '* But you are come to Mount Sion, the city of th^ living God, the heavenly Jerusalem, and to an innumerable company of angels, and to the general assembly and church of the &st-bora, which are written in heaven/' We have not a more proper conception of happiness, than for persons to converse with those whom they iove. Do but consider in this present life, how sweet and pleasant is the conversation of a wise and holy person-, and one in whom there is sweetness of affability: how charming is the conversation of such a person; how strangely dofli it ravish our hearts! So that when a man meets with such a one, he is like an ai^l sent from paradise to him. Now do but imagine with yoonelves what joy most be, when you shaQ meet with the universal assembly of all the glorified spirits: when the blessed angels of God, of i|ll orders, shall be every one your friend: when you shall see all the members of the Old and New Jerusalem, the dnireh under the Old Testament and under tbe New, and shall have the most sweet and intimate converse with them. There «e two things considerable, to show you how much your joyAil converse in beaven will be above what you can have with the saints here^ in the present state: the holiest person cm earth hath his blemiabes and imperfections^ so that we cannot have such a dear eonveise with him, but it may be, sometime or other^ something will be a litde irksome, and this may take off from their amiableness. And we can choose none to be a friend aaoilg men, but we must make an allowance for human frailties and infirmities. Bat now in heaven, the image of God hath received his last band; all tbe celestial colours are added to it, to give it beauty, life, and vivacity: their grace is changed into glo-ly, and every saint is a complete copy of the original perfection of God himself: so the saints, in heaven are all exceedingly lovely, and God lovejth them. Therefore there is reason we should believe that the spirits of just men made perfect, will add to tho lovtfiaeaa and universal joy of that place | for heaven is a world •f love, the law of km veigns tbeve: iaith and hope shall cease^

c 2

but leve shall teign in heavefi: there the saints lere God perfectly, and love one another with an invariable affection. There they have one heart, and one mind ; and therefore how are they pleased with the happiness of one another, in the happiness every one enjoys? And they are ail" sharers in the happiness of •every one* How doth this make that communion and converse to be more sweet!

' And consider, they are all united in that most joyfnl work of worshipping, of glorifying, and praisiiig God ; and they are always inffaming one anothers affections to God. We read that the seraphims cried one to another, and said, ** Holy, holy, holy is the Lord of hosts ; the whote earth is full of his glory.*' Isa. 6. 3. They cried one to' another, as if they would inflame each 'others breast; and that which is our work here is our happiness there: they are always joyfully united in the praises of the Lord, who is the King of saints: they are always singing glory to God that sits upon the throne,- and to the Lamb for ever and ever. Now where there is such loveliness in every one, where there is such an entire affection, akid where they are all united in so blessed a "work; O what a state of joy is there! This is the state of heaven.

Do bat consider what Che scripture speaks of this state, and it is impossible that any one that believes and hopes for this blessedness, but he should immeaiately despise the ectrth, and atl thoae temptations t^at would hinder him fh>m obtaining. It is incredible that any one should hope for this, and not immediately renounce these vain and sensual perishing pleasures. O let us be purifying ouraeives, and refining ourselves, that we may be made meet for heaven: this should be the end of your hearing, and it is the end of my preaching to you. *

In short, heaven is that kingdom and that state where lOve is Che law, and where it rules. So you shall find the apostle tells us, 1 Cor. 13. 8. **Charity never fails; whether there be pr6phecies they shall fail; whether there be tongues they shall eeasej whether there be knowledge it shall vtmish away, iec" Faith and hope shall give way to vision and enjoyment, which is in its perfection above. We read of the love of Jonathan to David, a rare and almost unparalleled instance, considering the great distance between them; the one being a prince and an heir to a crown, -and the other but of mean extraction. 1 Sam. 18. 1. In heaven

the lftw«f kir«. is obeytd in .ito l^ffection: tbcw sMt j««e thjik neighbour as thyself.; it is not obeyed so here; but in hes^^en there is a complete obedience; they have a love so complete and absolute to one another, that they unspeakably love the happi* ness of one another. If you should say to me now, but the scrip ture tells us, there are degrees of glory in heaven, and doth not that cause some suspicion and jealousy between them ? Is there nothing of discord there ? Where some excel others in glory as the stars of the greatest magnitude excel those that are lesser in glory. I answer all the saints in heaven are complete according to their capacities: indeed some are more enlightened and more enlarged in their enjoymeat of Cod*; but they are all complete, they are all kings, and they all reign with God, they are all heirs of God; whM'can be said more el them? Ooiisi<iBr4iiither with yourselves 5 the wills of all the blessed are in perfect conformity and submission to God's will. Now it is the will of God, and an dfect of Us ,wisdom, that there should be different d^rees of glory; and thatofder which God hath established is most equal and amiable hi their eye. He that hath the lowest degree of glory, he is as weU sotiafitd'as he-thai hath the highest; because it is according to the will of God c. in that variety, and is 4hose •evtialdegroca of glory> the order and wisdom of God apffteors*. I will cK|iiiesS'(hk to jma by. a .simililude^ thai yon OMiy att un* derstand it. As in an instriiment of music then aie soreral. strings of difiarent nses and sottods, some strings haiva a highei-and slHffper souBd, others a lower and graver note $ fintm which variety all the hamony doth result. Now if the ffenAgs of this itiscnmient -were rcapabfe of osaking theic cfaoie^ every one* would be in that place where it is set, because all the nuisic and harrooiiy ariseth fram this dislinotion and variety; so every saint in heaven hath that degree of glosy that infinite wsdom hath ap-. pointed |.aad therefore he would choose it because iiis according tothedfrvine will'and vrisdom, and because 'm 41 that variety there ia hamenjry and beauty, atid iweetncss. So that this is net prajndieial-.ter.'that holy-andparfis^t love that coigns ia heaven^ ioa.ail is love, and all is jcycand peace there. Now this is one pare of the joy. of heaven; the ^* apostle'' speaks of it, Heb. I2.'J2. 'HBttt )ee are eame to Mowt Sion, the city of the living God, and ip an iwumtfable oompaiv^ of angels, ^ni to the ge|i^*.

c3

M TBB mvmjMwe rsmt chap, vn

ttti ttflienUy wd chuneh of the finit-bero which are written in

CHAP. VI.

nt «Mer kap^Hiai •# Ckit rctk liei is tlw cnjajnaeat of G«d. Tke j«7 of

Iwaneo l«. exceeding p«mt, became U is corretpondeol to tke Bugct^y *b4 greatness of God; aod proportionable to the love he bears to his people, and to Ibe infinite price of the blood of Christ. Christ is enjoyed in hea-voo, aad Ood« on whom tbesaiaU' lovo it entirely flx«d, and tlttroCMI ^Mi Mij cowoiiHacatM biaiself to Itoa, aad ljp«odifttely.

X ShaU new proceed to speak of the most sohstanlial part oi the joya of beareiiy aiid that is our enjoyment of God hnaeelf: all other dungs, divuies OKpeesa by Iha aceessionB and additioiial joysef baB«e»; hot the suhstastial aod eoKntial :|oy thaseflire ia in God fataneH . /

Before } qleakofthis, there aieiihroe fsoasideiationa.whieh I ahatt lay down to saise y«»r tlnai^} tfaatthonghkisiflD^ossi^ hie that wo shoiddfiiUf understand that joy hcfbin we oiwe thirr that, yot 4heaa liu^ help us by 4q|reas to ascend to a htgher.ap*) {liehensienoCit. ■

^ 1« Thegloryy bkessdneew, and se9t of heaven, is that wluoh ahhll be answeraUe and eorrespoikkat so the nujeety, gssatoessy. and magnifieenoe of God, who is. the preparer and giver <rf. it t\ gifts are usuaBy proportioned to the state aad degree of thosn that give them. You read in the book of JBsther «Bnoermng the Psfsianinooareb) he desigaod m entectainniena;{i(k all his prkir^ oes and setvaals^ and the poweie of Pemia aad MeiEa, and tho* noUee, and the prinees of the proiFinoes behg hefisre him when he showed the riehes of his gtarifMukingdDeti, apd tbfe honour .of his eneUiBdit ittajesty many d^rs^ even an hundred days; Eatb. !•■

4.5. ^* JkaA wb^ theae^dayt wcte eniM, tli« kkif made a feast vAt0 all ib^ peq>le that.w^re piQtctit in Shiishaii the palaG% iNMdi imlo great and amall for seven days, in the court of the garden of the king'e falaee.'' Yon read there bow ponspoue and great this eotertaimnent was for all hissulgeets: there w«re vesscbof gold of different forms and figwes; fof it is aaki^ '^tfaeygave tfaea drink in yesaels of gold, (the vesseb being divers one from aa^ ther) and royal wine in abundance, according to die state of a king." Thus you see what splendour and magnificence there was b this entertainment. Now comiider with yourselvM when the king of heaven will prepare a glory and a bkasednessy whereby he will show the ridies of his glartens kingdom, and the honoiir of his excellent mi^ty: Q who is able to nadftstand it whlhi we are here tiel6w! The angels above cmbsC eompmhend tC; It is obeer?^>le^ that this is attributed fo God's imaoediate «a* king and preparing, Matt. 2$. 34. <^ Then shall the king say to them pa hi» right band» come ye blessed ol my Father, inherit the kingdom prepared fof you liwm the fen nJation ef the world." It was prepared by God before the fomidataon of the worid was kid; Now Aqm. thiags whieh are immediately made by God hatre tHkB clearest signatures, and marks of his cKoeUentperfea* tiei»s there ie the moit gloriooe refotgenee of hisattributeashL* ning in tba#e things^ k bobeervabla, tbsib thorn things iriuoii God hath made by his command are not so eaoBeMena m thoso things wlveh ha hath made by his/ hand: he spake the word, and gave hifr eomasand coneenring atber lereatares, and thejr waM made, Geo. 1. 90. <'And God sakl, lei the wateia htiag fmab ahnndantly; the moving creatares that have Ufo, and fowb that may fly above the earth, in the o|>eB firmament of heaven* And Godaaid, let the earth faring faitfi titO'Hmgaeataiedker Us kfaidy- ealtie and creeping lidngi^ and beasia af the eaith after hie kind, and it was so. And God said, let oa make man in oar own image and likanesa, and let tlieaa havn domifien over the fish of the aea^ and over the fowls of the air, aad after the eattie,^ ani over all the earth/' Whereas God spake the word, and olhet oraatvrea ware made by hie command i he nmde man by hk owyi hand, aa the most eicellent piece of this lower world. So hea* van and the glory of 4t is madeiiy God's own hand, ^ it waa made by GodUmsetf, as the expression of his power, greatness^ majes* tyy and goodness.

a 4

2. Tlieiieslg«mrd.cmttMenti«nbtht«^'thegloryof God that wbidiiviU bear a proportmi to tkat love of Qoi which ha hath to hit people, it shall be a noble expretrion of that lore^ and suitable to it. Now to make tou a little to iin<lwM»nd the forae of thit-: God hath a general love to hit creatuvee^ and a ipeeial k»ve to his duldren^ to those who are his Mends rad fa-tnaorites.

. (1.) There is a general love that God bears to mankind in this lower H'orU, as th^y have the title of his creatures c that Im^e hath deoiamd itself in making this world so pleasant an habitation fer man as he is in his natural state. Now pray connder with yoorselwes; God hath made a thousand things in this world, which are not absahitely necessary for the support of our lives, bat .for the r e fres h m e n t, and comfort, and pleasure of them ; and this 18 from his general love to mankind. How many stars are there that adorn the firmament in the night ? which are a most pleasant, spectacle, but are not so absolutely necessary for lights. And how many things are there which are fer pleasure and de* light, which nro not naeesiary for the support of life.

(2.) God hath a peculiar love to his children, and that lovo ha hath dcsignad to gloriiy in heaven: therefore you shall find, Eph. 1. 6. tfae great work of redempthm, both as to the aceom* phafament of it,, and the aetaal bestowing the fttiits thereof upon ua; the'great end of it is said to be to the praise of the glory of the grace of God; the glory of his lorie; that love which wanned his hioast from eternity- with thoughts of compassion towards man; this love ha will glorMy in heaven v <tnd he hsith prepared such glory and joy for tliem, that they shall know he wilMove them Kke a God in an infinite and inconcel%'able mamter. Do but a Nitle ascend in your thbughts>thus; ^ Hath God made a beauti-All wartd, ao fiiil of eomlbrta and reffeshment; hath he mada thk) and grwn it to j-ebeilsous oontiiinacious sinnera, those that live in open defiance of hit laws and goveraroent? What then hash he prepared fer .those that %)Vo and* serve him, in the kingdom above?' » . . '

d» Consider what that gloryand'blessedness must fan whhsh baoii a proportion to Ohe infihite'priceof the bfeod of the Son of Oad, whkh whsakod-not only ^ he a ransom to free yda from bell, but as a price to obthm heaven fer yoa: the saints obtain heaven not only by pardon and by gift, but with respect to the

Lord Jcaattkey obtain it bypprthsse; fae p«pd»ml k for them; <^ tke gtft of God »€mMl itfet, tbiDUBb Jeans Chosfe our Lord^M Aoiii.^* 23* Our Savionr- kft heivoD, and ^ndiured a Hfeof sorrow kese m ibeworU^ and ^■IniQtted to m f f tnm^aMd dymg^ that we might obtain beAven*

Now mmld be who ia a jastfisteemer of things^ give sudi an inestimable price for that whidiis not answerable to it ? O certunly this is-the highest step that, we can asoend to bees $ heairen is such a glory, aa.is worthy of. all that which Cbctst aba ecemal Son.of God, and Losd of .iifa did and suffBcds. t i i e m fcua wlien we haye s pe bc nand thought aocordnig to themftoiest'OK^ tent of our mindia, «bow short do wt £sU of that inodknt aarf inconeeiyaUe glor3^1 These aretlwidireeliiaia I|pre.jwu;tofaiM jrour tboij^s to consider how great<tbis glory must bo. Now | come to that which the scripture tells, us ia the heaven of heavens^ and that ia thfi eayayniBnt of God and^Chmt*

FiraC^ i wiU apeak n little conceiaingthe eajoifnielit of Christ'o jureaonee: now there ma]rbe.adoubkjcoiisi40ealionoCvt.

(1.) As Chiast is the eternal Son of God, and posaeiMetfa the divine natuna, with all the diwne^>e(Koallenfiie% a^dwsokbe and the father are one: and in what iriialLspeak oanoeaaitigithe.eajoy* nent of God^ the * enjojimcnt .of Christ, as thejelsmai Son of God, iaiaduded; the Father, Son, and Holyt Ghost, beuigaio tame, in substaiaial and ^aseitfsal glorjrx so the enjoyneatof one is:Cbe enjoyment'Of every one of them: and.indeed.it iatbeaai ered Triuity.thftt is the f(Hilktain; at our boppbiea»» and of that glo^' that we ei^qy in beay«n» .Bat 2diy, There is.the consi*^ ^ei^ion of (be seotnd person in the sacred and Itased Trinity, ss united to the h^man natmse; a^ as;tbe glory of the £an oC (iod shines through the human aaturOf. and is oommmui^^ited t« all the blcas^ spiriu ^bove; and in* Ibis, partaonly aansi^raticm I s^all first fpeak:Of it. Now xhisis,.tbat whith i*.both Ahe ide-lire oi Christy and>.the most ardept deiise of eyeiy holy sonl^' In be with ChrMit^ and e^joy his presenoe. Yon slttU< aae it ii the prayer of.Christ; ^SFadier I will Oat they ako whom tbon fa^givon<4e».> mny be with me where 1 am, that they vmy be-bpbl my.g^. whicih thoubast given tne/' John 17. 24. ..They Are woi4s ^fvil ef love and joy, that Christ, should piay to his Fath^, that tbey should be with him^ and see his glo^, that ii^ytboth pteai<L wd astooish. usj that it should not. content

Oamt 10 bt gbrifad done, nor gtorifad wiUi fait «i«dt, iMfc that Us poor servaalBy wiio beee are kMsUad and loaded with afficftioaS) who have been m a moital djing atate^ that Ihay fbooM be raiead to hk hi a gdiai > and ate hm glerj; it w ao ar<> gument of the purest and dearest love that is osooaiYaUe. And ar oar Savkuf here deolases the ntort pore and ardent im^ to his people, so all those urtia are members of Christ have an aident desias to be with him, and behoU his glory $ so yea shall find the apostle PaaL ^^ JFor I am in a strait between two, having a desire to be wiA Christ, which is bt better.'^ Cbih I. 33. The apesftk aspiesfefnts Inmself to bo in suspense, being new drawn by two kadslaans.^ the presence of Christ above^ that drew him to beaten; and the good of the dnveh below, that drew him and peessed him to stay on eaith: I would fisin be with Ch^cist, yet I em wUUQg to .slay heee fat the fiittheronce of your salvatieii* Certainly every holy soul,thoi^ not in the saase dsgree as Paul/ has a desne to be with Christ, as Paul bad f and ihat desire is a supreme aversuUng aftetaen in his soul to be with Chsist, t^ see his fl^ory ( stnd eooordwgly the joy of the soul is enlarged when it eanas personally to be with Christ $ for this is a inley aeoecding to As degree of our love, is the strength of our dewe; andaecoiding to-lihe strength of our desife is the joy of fruitions this is a rulatiiat runs thioagb the affBrtions 9 deasre results from love, and tahas its fira and heat from h;; and joy is raised and intended aoeording to the degree of our desive, vdien we cofte to possess the desired object* O my bi«threnp what joy overflows all the saints above! who ase eontinaally beholding the gkwy of Christ, and see the Deity sbinfaig farth in hb human nature^ see inm advanced above ali priacipaiities add powers: and thai whidi ghws that sweetaeei of joy to them, is this; they shall see him tbns gloriled that died lisr them, and purohased salva« tioh for them* This oettamly is that wiiieh vvUI render the behoidfa^ of Chiist'a glory snfinitdy fimmg to us; it was he that did aeeemptiBh it I9 Ms qwnsofieringe; he did and aoiered what jnstiee re^uened; ho seoniiMl' the honour <rf divine juiftiee^ that ho might exalt.tha siehes of dvvino mercy in oorsabatiokb

Therefore I say, consider what infinito pisasure comes to an holy grateful aod, to see his. Saviour thus raised, honoured^ veverenoed^ and msgnifiad, by all the powers in heaven: to think it is the Lordof life tl^^ gave his life for me that I.seo

Ann ddtvascadl And besides this^ the sight cf the glory of Christ hath a tmnsfermk^ power npoa all the sainta, they are Bade like liim; so that in seemg diis glory, they are glorified with him: fbr yra asast know that ear Saviour not only was the Bientorious cause of our glory, hat also he is the pattern and the efficient cause of it: so that by seeing him in glory we shall ba made like liini> we shall be transfavmed into iris glorious image; It is an ebaervable expmssion wbteh our S^riour hath, when he ^)eaks to those servuits thOtt had improved their talents fertile hoDour of ^leir mester; Matt. 25. 28. ^ weU done good and fiUthAtl servant, theu haat bsen iMxM over a few iMngB, I will make ihee a fuler oirer many things, eAter Ijkms lata the joy of thy loid;" thou shalt partake of the same joy'thy master doth; TUsis thalWhirii makes *the saints unspeakablyliappy ahorse} tbey ihatt be nitb Christ, they shall l>e satisfied wkh his glory^ aad^'inlheiroimlMtnityto it t for all the saiasts shall be con« (snned to the human nature of Christ giortf ed, as to their pat* tern Md their great exemplar: ^ who shdl change our vtie* hody^ that it may be fasMened like tmto his glorioas body, ac^ oordii^totfe working wherobybe is abloe^eato saMae idl things unto himself." Phil. 3. 21. And our souls in heaven shiA be cm ifa nneU to hm glorious soul.

(SL). Thai wftkh m the Ughest gldry >af heftven, is the ei^oy-oieiit'i^ Ood himself. Now Ibr the openifig of thftsr to you, wri are lo conssdcr iiist that rule I gave you before, that according to our ime and oar dtfiire, soch will be our joy ih possessing th^ desired good« Now every sahit hath a desire towards God, and a love to him; which I shall briefly open to you under the^e two conaidesatiooB: Ist. ThattMf tove and de^re Is entirely fixed opes God bihrnaif $ so. that all other things without? him canno< uMtke them happy. The love of' 4)e solhts to God is entire td faiaiy es the fbontma of thit Mdty ^feh done can make them Ueaaed. Yw shall And Ihia ib David, Plat. V. 4. ^ one thin^ bevel deahadof she Lord, that will I seek after, that I ma>^ daaell^iD the haeae «f the Lord aM the days 6f my dfe, to bebiM the beeocy of she Lord, end to inquire in his temple i" where yett see that he fixed his desire upon God, as the sole object of Us faapfrfness: for indeed true happiness is neither absque Deoy mm Mir^Dmrn^ it is neither withoaft God, nor out of God; itiaiD^i^ himaelfs th^ is absolute perfection, where God is

enjoyed, who is the spring of happiness. If you eoaM abstract iR your thoughts ail the inferior glories of faeaiven wichoot God^ you would leave heaven widiout itself. It is ottty God's presence wU^ makes heaven. The saaits' affections are entirely set on God; they do not only desire God as the proper object of their hftppiness^ but t^y desire him-witii the strength of their affections ; that is, the fell enjoyment of God alone can satisfy themt They infinitely desire him. Thcnefere you shall find the psabnbt, when he speaks concerning the ardency of his affections to Gody be says, Psal. 42. 1. ''as the hart panteth after the vrntet* brooks^ ^ psnteth my soul after thee, O God: my soul tfatrstetb for God, forthe Itving God. When shall I come and appear before God?" These expressions set forth to us in a most lively manner, the Sard^ncy of his desire to enjoy God; his appearing betoe God, that is meant of the lower enjoysnent of God in his Oidinanees: he was a banished person, and could not eiijojr God in his tabernacle^ the place of public worship. Now obaerve^ this love and desire of the saints towards God is infinitely in** creased in heaven; tbeie£sre according to the bve and desire wa have towards G<h1, so must be the joy that flows firom his pre* esncc,

God doth most fiilly communicate himself to the saints in heaven. K By reirealiag ail his smiaMe exedfendts Co their nunds. Th^efore it is said, Matt. 5* '' bleased are'tbe pure in. hearty for they shall see God/' They shaU aee himwitfa an in-* teltectaal eye j their understandings shall see all his glorious perfections, as much as th^r can receive of him; and only he that sees God, imderstands what a happines»it is to;see htm. It may be^ several of you that hea^ me,> while I am speaking to you of seeing the Lord^ can na'tnofie reiieh it^ thai^ if you should put a cold piece of earth into yoqr moiltlis; but he that is a saint indeed^ hath some glinuneiingft of it» and some foretaste of it. To have a clear Tiew of those difineexcelleiictes which are the happiness of God hiipsdf, which are his natural bUMsedttess-; to see his beauty, tt|e beauty of his hoHness, and the gkry of Uk power, and all his other attrihute$<^ned toyou'in the mo«ft enlarged manner; if our souls were but ctilightened^ aiid saneti^ iied^ and raised, this would be very ewest to us: the veiy hopes of it would be a heaven to us. Thus the scripture doth*repre-sent to us what heaven is: ^^ udttjio^ hpUoess no man AM se#

God." ' Seeing ^od k'tke possession of hM flxcfHenoies, bf being brought to see and enjoy Mtnt <^ Thou wilt show me the path of yfe: in thy presenee thete is fidness of joy, at thy right-hand there are pteMims for evermore/' Psal. 16. 11« God waa from eternity a heaven to himself^ infinitely glariaaa -and joy&d fai himself» eeitamly then his pf«sehct must be a-* heaven to tbs blessed spirits He that hath the r«««tiues of aUng^ maf eaiily ^achai^ the expenees of a snftdl family. If > Ood :haith that in« finite excess of happiness- to make himself happy; he can easSy make those happy that desire it. 2dly. This- shall be aoeom-* panied with, the most fervent love of him. Every soul in heaven is inflamed with the'highest degree cf love to God^ and theitfo^ infinitely pleased in the glory of God. Now firom the sight of ^>u^ glory, and that love that he showetb in giving thataighty that love we have to him is fed, and consequently our joy must always be in its sprinf^-tide there, because we have the cdnthnial presence of God himself. ^' As fir me, I will beheld thy face in righteousness; i shall be satisfied when i awake with thy Vkt* nesB." Psal. 17* 15. When ray soul is perftcted with righteous* ness and holiness, I shall see thy face and be satisfied* Whether you understand it of the likeness of God shining id our glorified Saviour <>r no, there will be satisfaction flowing fivim the dis* covery and enjoyment of God's perfection in heaven. Tlie wise man tells us, <^ the desire.accomplished is sweet to the soul." Prov. 13. 19. It is the triumph of the soul. Whenever a man hath a strong desire accomplished, it is the greatest pleasure to him. Do but consider then, what a paradise there is abeve^ where all the desires are fiiliy satisfied m God's presence. Do but seriously lay this to hearty whether is it possible to conceive any thing that is more joyfid, than for the soul to have the most beloved, the most desired, and the most supreme good in its possession. Thus it is with the Verified saints idxive in heaven* I shall not'trouble you with a curious dispute, whether or no we shaU seeliie essence of God in heaven; for such a discourse would be above your canities and iqi^prehensions. The scrip* ture doth principally insist upon this, when it reveals heaven to us: we shall be blessed in the presence of God» vre shall be hapi^ hi the fruition of him : thercfiire it is said, Rom. 8. 17. <^ we are the children of God, and if children then hrirs,. heirs of God and joint heiis w^ Chrisu" And in the prophecy of

lildahH k&ttd» th4tiGbddMdl becNtfglairj; And the proplMt iereaMlw Lfto. 3. 24« saith^. wkidi w {iriacipalty tecoiniilislicd in hcavMi, ^' the Lord is my pMrtion, aailh aiy^ooi) Uiefofore wiU I hope io him.'' Now far i» vriko are hm in thk' lower worid^ WB hwre >iit tiativw coneeptiont conetmiiig the enjoyw Mkil of Gods but die moft the aoul midemUiub God> the oiore It knows iriiat happioen there ie in the eBJoymeotof him. i would have yoa otieervey that the nore any man ondentands wlMt this worid is^ the less he.es|oys it; for the more he dis« eoveie the vani^ of it, the more he understands how fooKsh and deeeitfiil this world i» in its promises of hi^ioess. Ther^bre Solomon, who bad an inqniring mind, and power and riches answerable to his mind, after he had made a diligent search into aU the henouiB, riches, and pleasures of this world, the result is, ^ aU is vankjr and vexation of spirit :" he had a sickly distaste of all the pkaaoBeo aiid dUighC he had enjoyed in this wcrid* BuC now the more the soul understands of God, the more it envoys of God: for it finds the dhdne peiieetkins to be so immense, as to be above ail that it can express^ nay above aU it could conceive or distinctly desire. So that t^ miMie God is understocKl, the more he is enjoyed, esteemed, and delighted in-: and therefore in heaven itself where God is understood and loved in perfection, there he is enjfsyed hi perfe^on* And there is great difference between the soul's enjoyment of God in heaven, and on earth; those that are on earth enjoy not God so MIy, clearly, and satisfoetorily, becaase thev cnjoyusenl of God is me* Irately; either 1st, by creaftuies as secondary canses of comforts^ as all things that in the order of nature are comfortable to x», they are but like cistenis that convey somethttig to us from God ear fountain: or else 2dly, he is eiyoyed in his ordinances, in those sacrsd appointments wherein he hath promised to reveal and communicate himself, his grace and oemfoits to them. But now in heaven God's exedkncies Hid pssfeetiotts are connnni-eated to the creature in a more imfenediate amnncr. When we taste nay comfort in the creature^ it all coowa from God; than eemfert we have in the creature is limked, but it is God thaft miakes it comfortable, and communicates coinfait to us by the creatures* God is the-nathor of all that good we receive by them. It comes to us from him. That comfoft uMdi comes from God in the creature, is like liquor put into a bottle, that

takes off firMiralts gtathwiMs tni ;nchiiM: %6.vSk tlw ^lAftftft that cena bom God lliroiii^ the xaraat«rct» there is » dinamH tioQof iheviaatb^paBaMirav^ the eraatnre. Batvhen wi aeme to ei^y theimiaeAdla ocecttenelas of GodI, his ^goachiM^ poivier, a^ kaUnaWf and the lihe$ this MU be our bdiven; there knethisi^diat abril edipae or dlay thrt ooinfiart. That vrhieh aomtafrom Ibe presenee. of. Ged. inmediatetyy is aUpm^and anwJTffii jnyj rapleoUiing and satMjing*

In heamnwe ehaH enjej God's knisediate ^codeocies by knowledge and lo«e» Th^e we shall undatttaad his eternity, omnipotence, immansity^ hie infinite hohness, txA all other per-^ fections^ so'filf as we are .eapahfeof mideiitsiidinf them. And Asie is one coMidention the scrifrtnre adds te what I am speaking; we drnB not only ei^ the p e rfes t ss n s of €bd irnme* dialdy, so as no creatnre-shall interpose between God and ns, nor these ordioamias, whieh ase lofrer adtninistratiom;. bm we sbdl en^ God without the hitefposichm of Onv Almi^ty Me« diaser* . i Cor. 15.2&» it is said eonceming Christ oor Mediator, ^ when dl thmgs shall be subdaed nnto him, then shaB the Son Uasseif dso he snfa^t to him that pot all things rnider Mm, that God nuy be all in all/' I will open this briefly to you i m oor present state we have no eommmdon with God, but throogfa Jesos Christ the Mediator, reconeUing God to as, ssid makk^ ws aeoeptriile to Ged. All the spiritnai beneflls we re* oeive, diey are conveyed to «s through Jesits Christ oar Mediae tbr ( for the holy and rightsovs natate*of God e^ have no con-« waee lamMdintely with an tinhety cieature. The best saints in the worid are unholy in pe^$ and there can be no eooverse wHh God, bat thioogh Christ eiir Mediator. Now observe^ the Lord Jcsns Christ hath A snpreaie empire delivered him byeommission ftom his Father; and this he is to manage tiB the adverse powers are entirely subdued, till the powers <^ earth and helt are sU broken and vanquished. This is to be done by Chrliit as God-OMn. But when after the last day Christ dhall by that supreme set of judgment east the dtevib and all the wieked into hell for ever, .and shidl enter into heaven wtth his saints, then ends the government of Christ. That 1 may a little open this to you by a similitude or illustration that you will all understand: it is as if a king had a great part of his kingdom revolted from him, and those revdted subjects rising up in rebellion against him.

md U^ Sitdt A dttigtt to ucmet tlmm by Ms merey and cle<*> mency, umI those that woold not be prevailed with, afaoald be instancies of his just severity. ' He pots bis own son into com* mission, to invite those that are capable of merey^ to accept of paidooy and to sabdue those that are nbeUioiis, and obstinsteiy resist his power and authority, and gives his son full empire for the aecompiishment of thiv design. Now when he hath, by the offers of mercy and pardon won some, and reduced them Urtheiv dilty sold obedience, and broken and subdued the rebeHious party that Goatmiled in their opposition against him,, he delivers up his commission to his father. Thus when oar JLiord Jesns, w1m> received a commission fimn hisFatherto maker overtures of mercy and pardon to those, revotted erealarcs that wero) proper objeeta of it, and would thauhfiiUy accept of that grace.^atnsr reuderad pi them; aikd also to subdue and vancpiish the rebellious^ and break their power that obstiiHiteiy and finally oppose and rtmu bim; when he hath acoomplished this, there is noAirtlier work for Christ as Mediator, to reeoncile-and appease God in heavesit for then God the Father, Son, and Spirit will gloriiy die aamtt immediatdy; so that there will be no. interposition betweenr a displeased God and sinners. For as the first creation of all Chtnga was from infinite power, wisdom and goodness of the blessed and glorious Trinity: so in heaven the felicity of the glorified saints is fi'om the same blessed Trinity: for there is a concurrence4if all the persons of the Holy Trinity in^ the happiness of hea^mi r the Father, Son and Holy Ghost are equally the fountain of that eternal blessedness the saints enjoy in their glorified state. O consider how happy the creature must be when it receives all from God's blessed treasury: when idl that the creature can poo-nbly receive, shall come fiom God immediately. And this is that which will cause that joy that is unspeakable andfuUof gtory. If I would speak never so long on this eubfcel ail my thoughts and expressions would fail infinitely short of it. It ia our happiness that we are incapable of understanding it: so thai our incapacity turns to our adYant^;e: it is infinitely above att we can Bsk or think, even this rest that we shall enjoy abova with God.

CHAF. vir.

It it an eteroal rest. For God*f love is ancbaogeable to thexnv and m 'k

theirs to him. *

ill. Another excellency of -this rest is this; as it is a holy and a joyful rest, so it shall be an eternal rest. Eternity is an inseparable attribute of true and perfect blessedness. Now in heaven there is such a glory and blessedness, as will not only satisfy all out desires, but will exclude all our fears. There shall never be any danger of losing it; nay, there shall nevet be any feflcr of losing it. Now for the opening of this to you, there are only three things I shall touch upon: First, To prove to you, that it will be an eternal rest. Do but consider, the love of God that ia die cause of it, it is unchangeable. Tl^e love of God is uachangeabiy set upon his peoplie. Thus saith the psalmist, '' thy mercies, O Lord, are from everlasting to everlasting, upon them that fear thee.^* Consider the wisdom of God ; it is im-possible.that he-should change his love towards those that he hath chosen and consecrated to his service, and to be of his society, and in his presence for ever. It is impossible that he should change his love, because he did from eternity foresee what could fall out. There can be no cause why he should change his affection; for God is not man, that he should lie; or as the son of man, that he should repent. If one man love another, there may be something in the person that may cause hb friend to withdraw his affection ; but God saw man in the state of weakness and frailty; and if his love endured us in thi» present life, it will continue for ever; for his love is unchangeable and everlasting. 2dly. Consider this rest is everlasting, because there is no change shall ever be in those that are glorified. The saints AM persevere eternally m their love to God. In this world the affections of holy men to God are like the needle in the compass, though it tremble and point sometimes^ to the east or west, yet when it settles, it turns directly ta^ila VOL. iiu ]>

so TH£ BVBELASTINC REST CHAP. VJI.

beloved pole, that is, the north. So it is with the saints; God is their pole and centre, their desires, and their whole souls tend to him. They have some variation, some slips and falls firom God, which may cause him to withdraw from them, and leave them under a cloud of sorrow: but in heaven holy souls are directly, fully, and constantly fixed upon God, without the least cooling or intermission of their affections, God is their exceeding joy, and that for ever. He is the everlasting object of their love and praise; so that there can be no cloud there: for God's love is unchangeable to tliem, and their love is unchangeable to him; and therefore it is impossible they should ever be turned from God; for the light of his countenance directs and governs all their minds and hearts. For consider here below; do you think any one that is thirsty will leave a clear flowing spring for puddle water ? So it is impossible that holy souls in heaven should ever turn their affections from God. If God's love be unchangeable to them, and their love unchangeable to him, what can change their blessedness P If there were any power superior to God, that could put an end to their happiness, then they might fear; but all their enemies are cast into hell, and they have no less than the infallible promise of Christ to secure them: ^^ because I live, ye shall live also," saith our blessed Saviour: if God lives and is eternally happy, we shall be h^py for ever. They are in an everlasting covenant with him, and shall be in eternal communion with him. So that the rest in heaven is an immortal rest. There shall never be any diminution of their glory, no interruption of their joy, nor no end erf it: ^^ at thy right hand there are pleasures for evermore.'* To conclude all^ we are poor short-sighted creatures; we do understand things by our senses, and are most affected with those things which do touch them.

Do but consider with yourselves, whatsoever is pleasant to you in the order of nature, whatsoever it is that may gratify your sensual faculties, if it were possible for you to take in all those pleasures the world hath, and strain them all into a cup, and drink them up at one draught, they are not all comparable to the least degree of that joy and glory that is above for one moment. If you could live the whole circle of time, from the first rjse of the world to the end of it, and enjoy all the pleasyres pat all others have enjoyed in all successions of ages, they are

not to be named with one moment's enjoyment of God in heaven. As if one person could feel the poison and stings of all the torments, miseries, and calamities that all men endure in thia world, it were nothing compared to the prepared plagues for the wicked in hell. If you have reason and faith to exercise your serious thoughts, nothing deserves your utmost endeavours but heaven. If you will not be guilty of the most stupid folly, then seek the kingdom of God, and the righteousness of it.

CHAP. VHP.

The f^ood wHI of God, and the sniferings of Christ, the supreme canses of bestowiag this rest s yet it is a reward, and in what sense. Merit ex-clttded by God's absolute right to oor obedience, and the quality of our good actions; which proceed from Fpiritoal powers, restored by free grace; and are very imperfect; and no benefit to God; and there is no proportion between them and heaven. The blood of Christ mingled with them docs act make them meritorious.

IV. J. shall, in the next place, proceed to prove, that this rest is reserved as a reward to the people of God ; in the opening of this, I will show you.

First, What are the supreme causes of this, that so you may not misunderstand the notion of a reward.

Secondly, That this is a reward for the people of God; in what sense you must take it.

Thirdly, I will prove to you by clear irresistible arguments. Chat there is a rest remaining for the people of God.

First. There are two supreme causes of this rest the scripture speaks of: the first is the eternal pleasure and good will of God to prepare this rest for bis people, and to prepare his people for it: so you shall find; '* fear not, little flock, it is your Father's good pleasure to give you the kii^om.'' Our Saviour eomfoits

D 2

his disciples with this: where you may observe by the way, that it is not only said to be the good pleasure of God to give thfi saints this heavenly kingdom, but it is attributed (o him as our Father: so that our possessing heaven is not by way of purchase^ but gift. We are as heirs, as children of God; we are not pur>-chasers, but inheritors of it^ as the children of our heavenly Father. To bring'this home to your bosoms, it is God's good pleasure to give this to his children as a Father, he dispenseth ii> to his children, and to them alone. There are two things included in the natural relation of a Father.

1. That he communicates being to a child; he is the s^ condary author of its life.

2. He communicates that life which he possesseth himself^ as to the kind and nature of it: these two things are essentially requisite to denominate a man a father. Now that you may know whether you are the objects of this love of God, he gives it, 1st. To those that are born of him; that receive a new nature from him, John 31. 13. ^ which were bom not of blood, not of the will of the flesh, nor of the will of man, but of God.*' 2dly. This new nature is called in scripture the divine nature, 2 Pet. 1.4. " whereby are given unto us'exceeding great and precFous promises, that by these you might be partakers of the divine nature." Now there arc two characters in this divine nature, whereby a saint is like to God; that is, the holiness and the immortality of that nature. 1st. The holiness of it; for God is a holy God, and his life is a life of holiness: and so all his children, to whom this heavenly kingdom is designed, are *' holy as God i^ holy in all manner of conversation." 2dly. That holy nature hath immortality in it: so the apostle tells us, 1 Pet. 1. 23. " beii^ bom again, not of corruptible seed, "but of incorruptible, by the word of God, which lives and abides for ever:" that which is bestowed upon us is an immortal seed, that shall be always springing up till it come. to perfection. Bring this home to yourselves; are you under the good pleasure of God ? Are you sensible of it, that you are heirs of his kingdom and love ? It rau^t arise from hence that you are his children. Consider further, the good pleasure of God is made here the prime cause that appoints this etemal kingdom unto his children; the good pleasure of God is that which dispenseth this glory to them, and at last will put them into the actual possession of it.

eEAP.'VnU OF THB SAINTS. . ^ S3

It is said to be his gocNl pleasure, h» love, his pure and mere mercy, Jude 21. ^< keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life/' It is a mercy whichgiveth us glory at the last: it is not only mercy that appoints it, but it is pure love that giveth us possession (tf It. 2dly. The next cause of this eternal rest which the saints have bestowed upon them is, the Lord Jesus Christ: so you shaH find, Rom. 6. 23. '* for the wages of sin is death, but the gift of God is eternal life, through Jesus Cnrist our Lord:'' where you see still that eternal life is attributed to God as a free gift. The Greek word signifies, most gratuitous, most free, undeserved, and the pure effect of grace. " The wages of sim is death |" that is, it is a righteous recompenee of sin, eternal death : (for you must understand it by the opposition to eternal life;) eternal death is a righteous recompenee of sin. If you consider that God against whom it is committed, so it deserves an eternal punishment; but the gift of (iod is eternal life.

If you consider the sufferings of Christ, or his obedience in those sufferings, it will appear that to him we owe eternal life: consider what that death was that he suffered for us, Heb. 2. 16. he expiated the guilt of sin, and dissolved that bond whereby we were obliged to eternal punishment, the death of Christ did that. If you could prescind and abstract the sufferings of Christ from his obedience, his sufferings might only free you firom heli. But now the obedience of Christ was so perfect in itself, and so glorious to God, his obedience to the death of the cross, whose divine nature had an infinite worth in it, and whose human nature was spotless holiness, he procured for us a right to heaven; not only a freedom from ruin, but axight to a higher glory than was lost in Adam. Therefore we must attri* bote all to the love of God in Christ, on the account whereof the apostle breaks forth into a most solemn acknowledgment, Rev. 1.5. ^^ unto him that loved us, and washed us from our sins in his owii blood, and hath made us kings and priests unto God^ and his Father; to him be glory and dominion for ever and ever. Amen."

Now with respect to Christ's redeeming us fi-om hell, and be^ stowing heaven upon us, we owe to him homage, worship, and praise for the heavenly kingdom, apd we shall praise him for

P 3

ever. So that here are the two supreme causes of this rest^ the love of God, and the ptirchase of Christ.

Notwithstanding this, the scripture tells us, (and we may safely speak the words of scripture) that this rest is reserved as a reward to the people of God ; so you shall find that ex* pression. Matt. 5* 11, 12. where our Saviour encourageth the persecuted saints 3 ^' blessed are you when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake; rejoice, and be exceeding glad, for great is your reward in heaven.

Now for the understanding of this, you must distinguish; there is a double notion of reward. 1st. A reward strictly taken; and so a reward is a righteous recompence that is given to a person as an allowance for a due senrice, according to the, pro*-portion of its worth. So you shall find Deut. 7* God command-f th that we shall not detain the reward of the hireling, &c. But in this sense heaven cannot challenge any thing firom God as a reward, in a strict sense.

There is a lower sense of a reward, and that, is, when there is a recompence given for a service that was due, and mean in itself, but it is given from the bounty and pure liberality and riches of the rewarder. Now in this sense you must under^ stand it, when heaven is said to be a reward of the doing ov suffering of the saints, because in the order of giving, it is a reward after our service performed to God: it hath the nature of a reward, because it hath respect to the service of the saints ; but not as a reward strictly due to that service; and that will appear if you do but consider,

1st. The quality of the person.

2dly. The quality of the service,

1st. Consider the quality of the person; and here are these things to be considered.

(1.) That God hath an absolute right to all his creatures, so that by their obedience to him, they can merit nothing* All their power of acting, and all their faculties are from him* They can deserve nothing; all is his own, 1 Chron. 29. 14. *^0f thiqe own have we given thee,' saith David: the product of our inward and outward strength; all our talents are from God. That I may illustrate this by a similitude that you all understand; the

apo8tle Paul wrote to Philemon, to prevail with him for a kiiVd-ness to One^mus; and it is an epistle very insinuating, where there is an intermixture of many powerful argmnents. verse 8, 1). " Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, yet for love-sake I rather beseech thee being such a one as Paul the aged, and now also a prisoner of Christ, I beseech thee for my son Onesimus, whom I have begotten in my bonds, which in time past was to thee unprofitable, but now profitable to thee and me; whom I have sent again ;* thou therefore receive him that is mine own bowels/* After the apostle had used all the address of love, he makes use of a strain that which Is the most artificial and powerful^ verse 18. " If he hath wronged thee, or oweth ought, put that on my account/* A strange piece of rhetoric with which he concludes his arguments : *' I Paul have written it with my own hand, I will repay it; albeit I do not say to thee, how thou owest to me even thine own self besides.** It was but a small return he desired at his hands, considering how much he owed to Paul 5 probably he Was his spiritual father. Therefore gratitude might oblige Philemon to answer his desire in this. Had Paul such a right in Philemon as that he owed himself to him, being his spiritual father, and an instrument of his conversion in bringing him to the knowledge of Christ; how much more do we owe ourselves to God, owe all to him, and therefore can merit nothing of him?

(2.) Another thing, with respect to the quality oF our persons is this, the meanness and vileness of our persons j so that whatsoever comes fi-om us, cannot possibly merit any thing of God. Abraham was a great prince, and a man that hacT sAundance of treasure; but when he speaks to God he abaseth himself, and says. Gen. 18. 27. " Behold now I have taken upon me to speak to the Lord, which am but dust and ashes.** And John the baptist, though a person of eminent holiness, yet when he speaks of Christ, John 1. 27. " He it is who coming after me, is preferred before me, whose shoes* latchet I arri not worthy to unloose.** And the blessed virgin who had the honour to be the mother of'Christ, how doth she break forth into praises of the Lord, with a reflection upon her own meanness, Luke 1. 46. '^My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour; for he hath regarded the low estate of hia handmaiden; for behold from henceforth all generations

P 4

shall call m^ blessed/' We are so low, mean, and contemptftle to God, that it is impossible we should oblige him: the whole world compared to him is but as the. drop of a bucket. Now what a small part are we of that drop ? Nay the whole world compared to him is but as the small dust upon the balance; nothing yea less than nothing, and vanity. So that there can be no obligation or merit arising from such creatures as we are.

2dly. If we consider the quality of our actions, it is impossible we should merit any thing from God.

^L) Because all our spiritual powers are restored to us by the free grace of God. The apostle Paul saith, ^^ We have no sufficiency of ourselves, as of ourselv&s so much as to think a good thought," Phil. 2. 13, " For it is God that worketh in us both to will and to do, of his good pleasure:" so that all our spiritual power and strength is from God: and it being entirely hi«, we cannot merit any thing from him. For all the power and strength we have, we owe it entirely to God and Christ; therefore John 15. 5. our Saviour compares himself to the vine, and the church to the branches, ^^I am the vine, and ye are the branches ; he that abideth in me, and I in him, the same bring-cth forth much fruit; for without me ye can do nothing." The branch hath no power or living juice of its own, but what it derives from the root. So all our habitual graces, and ail our exercise of those graces, is from God and Christ; therefore.there can be no* merit on our part. For, indeed our obligation is increased, by the exercise of graces, and we are debtors to him by it.

4, (2.) Do but consider what imperCection attends all our ser-^ vices; so that were there not a Mediator as well to make our services acceptable, as to justify our persons, we should be expo sed to the displeasure of Gad; for the relics of sin stain and defile every service that comes from us.

The Holy Spirit is the immediate cause of every grace in ua; but it is we that act an^ exercise grace. Christ is the author and finisher of our faith ; but it is we that believe: the Spirit of Christ is the cause of our obedience; but it is we that obey; we are the oext agents though he be the supreme cause.

There is a great imperfection in all our services that we per-brm to God: in our faith there is nmch of unbelief; and in our obedience, there a^e some degrees of disobedience; all our duties

hsve an alloy, and sadi biemifthes in them as would expose us to the anger of God, did not God for Christ's sake, pardon and accept us.

(3.) Our services are of no advantage or bene^t to God. ** My goodness extendeth not to thee, but to the saints that are in the earth." Psa. 16. 2. If you had the affections of an angel to praise God while you are upon earth, his majesty and glory would not be increased by all your praises: for '^ His glory is above the heavens." If the sun should shine upon. a dear crystal glass, that should reflect the beams of the sun, it oould never. reach the body of the sun, so as to increase the light of.it: so it is with us; God shines upon us by his mercies, and we reflect them back i^in by our praises and grateful acknowledgmenta, bat his essential gbry is not increased by it; our righteousness doth not profit hnn; you can lay no obligation upon him ; none but those you do some kindness to, receive some benefit from. you; God's ^ory is above all the power of the creature; h^ is immense, and infinitely above ail our. services, we cannot oblige him.

(4.) There is no proportion between what is done and suf<-iered by us and the glory of heaven, for saith the apostle, ^^ I reckon that the sufferings of this present time, are not worthy to be compared to the glory thtttfhaU-Jie revealed in us." << I reckon," upon doe weigl^ing all things together, it is the result ct my judgment, there is no comparison between the one and the other. When the apostle put them in the balance with the glory of heaven, the afHictions of this present life were light and inconsiderable. If sufferings, afiictions, and troubles are light much more is our obedience. If a father should see a child write a line after-a copy, with an uoskilfiil hand, and gsv^ him a twen«' ty-shilling-piece for that Writing, you cannot say this is a just reward ; no, but from his father's love and bounty. So God gives us heaven for ouf service here, but there is no proportion between our doings and sufferings aud that exceeding eternal weight of glory; it is purely from gift and unmerited bounty: though it be a reward in respect of order, given to us for sincere service, per«* formed to him. Now the papists do stand stiffly and confidently for a otrict reward : it is true say they, our works and services do ttot deserve heaven, but. the blood of Christ mixed with them, jsay make them mentorions. If.you should take the dust of

SB THB SVXRLASTING REST . CHAP. IX.

gold and niix it 'with saiiid and say it is worth so much, it is not tibe sand, but the gold that is to be esteemed and valued; for the mixture of the sand doth not make the gold of greater value: so QUr works mixed with Christ's merits are like gold mixed with sand* And therefore heaven is given with respect to Christ's precious blood, and not to our merits. Now it is observable that the papists, that build their hopes upon this fallacious and de-ceitfol ground, do also very congruously determine, that it is our duty to live in doubt of heaven and salvation ; for they look upon assurance as the effect of pride and rash presumption. So that by their doctrine there is no solid hope of salvation. How much better is hope and well grounded confidence in Christ, than doid>tfiil fear. Heaven is bestowed from the rich bounty and liberality of God: it is a reward that hath respect to the sincerity oi our service, and not to the real worth and value of it. For heaven is a reward that is merited only by the sufferings and obedience cif our blessed Redeemer, who is the author of eternal salvation^ to all ^ose that love and obey him.

»• <! § •

CHAP. IX.

Th\M ttU is «ef <alDly rcictved for the people of God ; hecaute of the imnata. bilUy of Qod't promise, which promise is agreeable to the general jiMtice of God, and his special love to his people. The divine power is their

' great security. Why It is not given till after a life of service. This method most honourable to God, because hereby he tries tliehr faith and love: and moftt comfortable to them.

jL Shall noaw proceed to show yoa^ that this rest is certainty reserved for God's people; and that I shall make apparent to you from these following considerations.

i. The immutability of the word of God, wherein this rest is promised to his people. There are many promises in seriptme.

tbe^sttbject laatter of which ]» thfe; that there is a state of bleas* edness reserved lor the saints* Rom. 2. ?• ^^ To them who by patient contiotttoce in welUdoing} seek for glory, and honour, and inuQortaUty^ eternal iife.^ Thus the apostle expressly sets forth this rest» which is a variation of it voder several notions; and tells us, if we suffer with him, we shall reign with him* If we suffer with him, that is, in imitation of hb example, and in obe-i dience to bis commands, we ahali then reign with him. Rev. 2« 10. <^ Be thou faithliil unto death, and I will give thee a crown of life/' The heaven is not more studded with state, than the scripture with promises of this nature. Now it is.tme, before the promise is made, there is an absolute sovereign liberty in God, whether he will- give such a right to the cveature: but when God hath made a promise, he doth (as I may so speak) make himself a debtor to his servants; though you must not take it in a strict sense, but there is an obligation-lies upon him to fuliil his )Mromise. The apostle when he gives you an account of the foundation of his faith says, ^* For I know in whom I have belie* ved; and I am persuaded that he is able to keep that which I have committed to him against that day;'' that is, I know him to be a holy and true God, upon* whdse promises I have a blessed dependence, they all being of iofoUible certainty. The truth of it b, the word of God when itis onee passed, is anuxre firm assu« ranee to us, than we can have, that the sun will rise the next day; a greater assurance is given to us, than all this regular course of nature, that is established by the works of his provi«* dence; for we caimot tell when the course: of nature shall have its period. But we have a most uncontroUabie assurance for that, which God " who cannot lie promised before the worid began." God cannot deny the essenrial perfections of his own na«^ ture; therefore he will most certainly, perform his promise. Up* on this we may venture our hopes and our souls, as upon the most calm and clear security: God hath promised it, and he will do it.

ii. Let us consider those excellent properties in the divine na<» lore which may still confirm our faith in the promise of God. . ls(. This promise of eternal life to his servants is that which is eon^ntaneous to the general justice of God^ ^^ Say to the rig^iteous it shall be well with him, for they shall eat the fruit of their doingi. Woe to the wicked it shall be ill with him, for the

reward of his hands shall be ghen him/' The general righte* ousness of God hath so disposed the dtstribatimi of rewatds and punishmentB, that those that fear him^ though indeed they can deserve nothing of him, yet from his pure love and according to his justice and righteousness they shall have a reward. The wicked indeed, according to strict-justice, ^ shall be rewarded ; so the apostle speaks 2 Thes. 1. 6, 7« ^^ Seeing it is a righteous thing with God to recompense trifaalation to them that trouble you; and to you who are troubled rest with U9;" that is, according to the holy and righteous nature of God. It is not according to strict justice, but there is a clemency of God manifested in the pardon of sin, and his admirable love and bounty in recompensing the righteous: yet it is consentaneous to his justice that those who serve him as sons do a father, he wMl spare them and reward them.

2dly. It is according to his special love« It is not only from general justice, but special love and goodness is tlie fountain of this promise. Pray cAiserve how God deals with his chosen peo« pie; the foundation of all his blessings is love, a iove that is free and unmerited, a love that is rich, and glorious, and liberal; this love proceeds fnorn one thing to another; God gives, that he may give; he gives his people grace that he may give them glory. He begins the work of holiness in them here, he perfects the work he begins, and be crowns the work he perfects and all from free love. This is the foundation of his promise, that love that is rich and free and glorious, so that one mercy to them is the earnest of another,, and his promises are so concatenated that where he gives grace he will give glory.

^dly. The divine power is our grea^ security; that God cart and will accomplish those promises that he hath made to his people. 'Tarn persuaded that he is able to keep that which I have committed to him against that day." 2 Tim. I. 12. What is the depos^tum Paul commits to God ? 1 know divines generally interpret it of his departing soul. A believer when he eomes to die, resigns up his soul (as.his Saviour did) into God's hands. This seems not - to be the true meaning of the apostle here, for while a man hath a soul living in his body, and in his possession, it cannot suit with Che notion of a dqoositum 5 for a depositum is that which is out of my possession and committed to the hands of another: therefore thb depositum is thf crown of

life and glory which God hath promised to believen; a believer trusts it with God. I have tmsted my eternal happiness with God, the crown of life I trust with him. He is gracious and powerful, and cau bring me through all the dangers and tempta* tions and troubles of this present world to eternal felicity; although they interpose between me and the divine world, and my body must descend to the grave before I can obtain life, yet I know divine power can raise me from the dead and bring me to eternal life and glory.

It is an interesting inquiry, which next demands our attention ; why Ms rest remaims, and shall be given us afterwards. At present it is an unseen rest, it is above our reach, it Yemains, saith the apostle, we do not possess it yet. Why is God thus pleased to diqiense and give us it ? I answer;

1. In general; the infinite wisdom of God appears in the order of giving; observe the expression of Paul, Eph. 1. 8. The apostle in these words hath a respect to the particular foundadon of the gospelHSOvenant, the Lord Jesus Christ. God did in\i wise manner order that the honour of his justice might be secured and yet his mercy advanced. The apostle, speaking of the forgiveness of sins in the blood of Christ, herein appears saith he the wisdom of God to honour his justice and holiness, and advance the riches of his grace; the wisdom of God appears in the whole constitution of the gospel, in framing the covenant of grace so, that rest and blessedness shall be dispensed as a future reward, to the people of God, that are obedient to the death: so that as the combat goes befinre the triumph; and the race bdbre the crown, so a jife of service and obedience always goes before the eternal enjoyment of God above.

2. More particularly. It is that which is most honourable to God; uid infinitely comfortable to his people. Honourable to God;

(1.) As he is pleased to honour himself, by the trial of their foith, which is a grace of that precious nature and importance, that the apostle Peter tells us, that the trial of it is much more preeious than gold. 1 Pet. 1. 7* How honourable is it to the truth and pow^ of God when a believer doth give credit to his relation of the unseen world, firmly believing, that there is another life after this; another happiness that sense cannot disco* Ter; as firody believiiig tfus as if he saw xU What an honouiable

testimony is diis to God, when his word shall be snch a security, that we can venture our all upon it! Abraham when he had gi* yen such an excellent testimony of his faith, belieying the promise of God that he should have a son in his old age, though he Mras dead in nature as to generation, it is said, be believed God and it was imputed to him for righteousness: God esteemed that as a noble testimony of his faith, and consequently rewarded hini for it. So those who are clothed with flesh, and are conversant only with sensible objects in this lower world, when they can give such credit to the promise of God concerning invisible and eternal things, as to govern themselves entirely in their lives, with respect to them; this is giving God as much glory as we are able while we are in this state.

(2.) For the trial of the truth and strength of our love to God, whether we will prefer the enjoyment of him hereafter befone all the pleasure of this fading workL Love is best discovered by comparison and choice: when things are presented to your wil^ i^d you despise the allurements of the one, and chose the other, this discovers love. There are in competition with you the vanities of the world gilded over, and very pleasing to sense j but God sets against them an everlasting reward in heaven, the en-joyment of himself as our portion. Now when in the midst of all these tempting vanities, I chose God for my portion (Lam. 3. 24.) though that choice divest roe of all that fools admite, and that carnal men choose; it declares that my love to God is cor* dial and real, is predominant, and bath a pre-eminence above all other aiie«tions. How honourable is it to God, when the mature hweth him above life, and all the comforts of life I God reserves this reward then, for a trial of our love.

(3.) He is honoured by our sincere obedience. Did a present temporal reward always attend holiness, who could tell whether men served God for nought or no ? You know the devil cast it as a reproach upon Job, when God had hedged him about, and given him a princely abundance, and he seemed the hi^>piest man in all the east; as if Job's obedience to God, was merely the ef« feet of that t^nporal happiness he enjoyed; But God is pieased to ctkf to us an eternal estate, and this estate is a future one, and an estate that hath many incumbrances upon it, that must be removed before it be enj<^red. Yon must pass through many difficukies on die ohe band^ and on the eHi^; and you eannot

come to it without dying; and iritether it b^ a nataral death, or a videat one you caonot tell. Our obedience is from pure bve to bis majesty; for the rest that is in heaven, is the enjoyment of the law of God: so it is pure love that can animate a christiati to despise all things in comparison of God. Now consider how honourable our superlative love is to him. It is true it would be eifually bounty for God to take a person to heaven as soon as he hath formed him; but it is more honourable to God, when we have such a love to him. And hence it is most ctm^ortable to God's people; and who would not choose such a way as doth most clearly and undtwembliRgly express our love to God ?

CHAP. X. j^l^pUcation of the Subjed.

How tad is the fatore state reserved for God*8 enemies. The false principles and motives of tbeir present peace: false apprehensions of the mercy of God: future purposes! Plunging themselves into vrorldly business and pleasorvs. A mlteni^le state remains for them. They shall be deprived of this rest I wiiich alone will be very afflictive, becasse tbey iball perfect* ly understand what they lose; that this is owing purely to their own folly, for the sake of perishing vanities. They shall be in a state of positive misery, directly contrary to the happy state of heaTcn i and an eternal one*

Xf there be sueh a rest '^ remaining to the people of God )^ wo may hence infer how sad is that future state that remmns for God's enemies in another world. And these contraries being set together will ilhistrate one another. O the heary doleful state that remains for those who are rebels against God t It is true^ here tbey may have rest; they may be quiet and undisturbed in theb miiub^ and sleep securely in the very shadow of death. But O the fearfiil owdcitag they will have when they come into

eternity! O the strange convnUons of comcienee then, and tbose dieadAiI disorders and tumults that will be in their soula! To make this more clear and affecting to you, I will a little touch upon those false principles and motives of peace and rest that wicked men have here, which will shortly all be taken fiway: and then I will show you what a restless ocmdition they will be in, in the next life; what an incessant remorse will torture them to the days of eternity.

As to the false principles of reason, there are some that are very obvious and very necessary to touch upon. We find that these two attributes of conscience meet together, a bad conscience and a quiet. None more secure, none more undisturbed, than those that are in infinite danger of ruin. And although God tells us, there is no peace to the wicked, there is no solid well-grounded peace; yet the scripture tells us in another place, Deut. 29. 19. ^^ And it comes to pass when he hears the words of this curse, that he bless himself in his heart, saying, I shall have peace though 1 walk in the imagination of my heart, to add drunkenness to thirst ; the Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man."

1. I will show you a little the vanity of this peace. Now that which lies at the bottom of all is this: they have false apprehensions of the mercy of God. They have a false peace and we cannot rob them of it, but whatsoever is spoken to them against it, they notwithstanding still cherish it. It would be a great charity to rob them of this false peace; but they will flatter themselves, and say, God is infinitely mercifiil, and they hope, he will not be so severe as preachers declare him to be. Nay though the book of God hath threatening and thundering words against the wicked, yet they are no more afraid of those threatenings, than a company of boys are of their squibs and crackers which are of their own making. God is more gracious than he is re • presented to us, say they; therefore they mil put theb souls to venture. I shall only tell these deceived wretches^ that though they can never enough, amplify the mercy of God, for it is infinite ; let them remember, God's mercy is a holy mercy, and a just mercy: and there are other perfections' in God besides bia mercy, and that God will glorify his mercy in a way suitable to his own nature, O vain man, never be b<dd upon this attribute^

whilst thou hast the character of one of God's enemies. Observe the Lord Jestis Christ, the meek Lamb of God, who was made of love and mercy; observe What he saith to the pharisees^ which is appKcable to all wicked persons, Mat. 23. 33. ** Ya serpents, ye generation of vipers how can you escape the damnation of hell ?" With what zealous indignation doth he speak! .Perhaps you may think you are not such sinners as the pharisees. Do not deceive yourselves; all that are unregeaerate are a gene*^ talami of vipers, Rom. 1. 29. 30. Read that catalogue of sinners being filled with ail unrighteousness, fornication, wickedness, co*-vetousness, maliciousness ; full of envy, murder, debate, deceit, malignity, whisperers, backbiters, haters of God, &c. Such as these shall never enter into the kingdom of heaven. You think you may obtain heaven because you are such as these; but see what 18 written, John 3. 3. " Verily, verily, I say unto theej except a man be bom again, he cantiot see the kingdom of God." Consider, I beseech you, in what a solemn manner our Saviour speaks this to Nicodemus. This Christ himself the purchaser of divine mercy hath assured us of. What a vain thing is it to be at rest with false presumption, that a man shall do well because God is merciful; while he doth not believe what God declares of his justice and holiness.

2. Another common motive of their rest and quiet is this; presathem to a speedy turning to God, then they will tell you, that they will secure their Utle to heaven at some future time. They think they have time enough yet: they will escape hell by an act of future repentance. But O dread this and consider the certam shortness and uncertain continuance of Kfel O remember if it please thy Judge, thy death is as near thee, as thy sio that deserves it! Thou canst not have the least security^ that thou shalt survive this sermon. Therefore to put off repentance is such folly and stupidity that no man would be guilty of in a temporal respect. Were it not commonly practised, one would think it so absurd a folly, that human nature were incapable of tt. We carry our lives in our hands as David speaks. ^ There iabat a step between us and death.'' If sickness should seize you su4denly, how terrible would it be to have the first death and the second invading you at once!

3. Another motive and Taise principle is this; they plunge thcRtnselves into the busmess and pleasures of the world. « Into

YOU UU X

the hisiness of the world; all their senses are abroad^ not so much as one sense stays at home to considejr their state. They are never left iat freedom to think, what their condition is. Others are dipped mpleamreSj and they follow the vicious stream of their own hearts pleasantly and nothing disturbs them. It is just as when the wind and tide go together, the stream is calm and smooth; so while their hearts, and the things of this world join together, while the current runs one way, they are at peaoe. But remember when the wind blows against the tide, all the waves are tumultuous and impetuous, and break into rage. So there is a time coming, when this world shall blow contrary to you } then yon shall be distressed; then there will be time enoiigh for an uneomfortable remembrance of your fdly.

These are some of the false giounds upon which men cherish rest here, and will not be broughf out of the possessioa of it« But this will not last long; you may please and raviah yovrseivea with sensual delights and dreams till the justice of God awakens you; and in the next life there is nothing but sorrow and trouble and anguish and vexation. There is no rest unless you can rest; in chains and iames of fire, and under the gnawings of ^n et^* nal. worm and the everlasting wrath of God. If. you saw a per-* son upbn a rack, his body stretched and tortured, and all his bones disjointed; can such a one have rest? then you may have rest in hell! Do you think that one who lies under ;the torturing, pain of the stone or gout, and every pang cuts like the very pang of deatby do you think th^t such a person can take any* rest ? All the parts of the body and all the powers of the soul shall be tormented in hell: as they shall feel those tornsentsi fears, and sorrows, which shall, prey upon them, in that endless state.

Hence we may infer how miserable will be the state of tboser that, are strangers i|nd enemies to God. For the blessed rest is only prepared for God's peoplor This inference is so well; grounded, that it admits of na doubt, as we find in Rev. 14, 13., '^ And 1 heard a voice from heaven, spying unto sue, write, ble^** sed are the dead which die in the Lofd, from h^ucefortb^ yea» saith the Spirit, that fiiey may rqst frpm their labours,.and. their works do follow them.'' Where you fee this blessedness is ^p* propnated to those that die in the Lord, Ficpm whence nge have fhisclear deduction y ^^ Cursed are those that die in their ains,"'.

CHAP. X. OP THB SAINTS. 6>^ •

He that dies in CtiFist is blessed, for he goes to the fountain of his life: but he tlhit dies in his sins, carries that heavy weight with him that will sink him into the abyss of ntiscry. This doth not respect only those that live in gross sins, those that are desperate and dissolute; but it is a bar against all those that are unregene-rate and unrenewed. 1 Cor. 6. 9, 10. You have a catalogue of notorious sinners, *5Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind; nor thieves, nor covetous, ncr drunkards, nor revilers, nor ej^tortioners, shall inherit the kingdom of God." But it- may be now you will bless yourselves in your hearts, to think that you are not of this number; my brethren, remember #hslt th^ Lord of life tells you, John 8. 3. with an asseveration, *^* Verily, verily I say unto thee, except a man be born again he cannot see the kingdom of 6od.^' If you have not a reformed mind, a reformed witl^ and reformed affections; and if your lives be not reformed you can never enter into God's kingdom. In ' short before I go to a more particular opening of this, take a character of those persons he excludes from the reward in these three plarticulars.

1st. All those who kre contrary to the nature of God who ^ infinitely holy shall be excluded from this rest. Whei^ver there is one sin in dominion this doth imply a standing contrariety to the natur6 of God; whatsoever sin it be whether it is visible to the eyes of men or no, or whether it is ai secret sin, if it hath a throne in your hearts, this implies an utter contrariety to the nature of God. It is impossible for such a person to be received into this rest. You may sooner reconcile night and noon-day, than the' presence of God with such creatures. The truth is, it they could be transported to heaven by divine power, heaven would be ift> more heaven to them, in whom there is a contrariety to the nature of God. To make it sensible to yoti all; there is nothing in the world more pleasing and more refreshing than the light of the sun to a sound eye; for light is that which makes the whole creation beautifbl and pleasing to us; yet there is nothing more uneasy or more vexing to a sore eye corrupted with humours; therefore such persons will seek for retirement, make ' every thing dark, because the light of the sun will so afflict them. Indeed the presence of God is a heaven tq a holy soul; but to those that are contrary to his holy nature, it is not so, therefore

£ 2

it is that they are objects of God's rejection; he cannot take delight in them, and they cannot delight in hii% there being a fundamental opposition in the nature of God to such sinners, and in them to God; therefore you may be assuredj that all such shaB be excluded from this rest.

2dly, The notion of God's people implies obedience. Nqw by way of opposition; those that are rebels against his law and government, are none of his people; those that live in a known violation of his precepts^ are all rebels to him. They may, indeed, own his government in words, but if it were in their power they would pluck him from his throne and set up another king, the God of this world. These are excluded from this rest.

3dly, Those that are not affectionate to God's glory, nor concerned for his interest in the world, they are none of his people, they are all to him. Those who, if they can preserve their own private interest, let the afiairs of the church sink or swim; if they can have a flourishing prosperity in their families, let the cause of God decline or prosper, they care not; these are nose of God's people, they shall be excluded from this rest.

This being now laid as that which shall direct you in all I speak after, I shall proceed, and being now to speak to you of the most unpleasing subject, the torments of hell, I shall only say this, that were not the subject necessary, it is that which of all subjects a gospel minister would be most unwilling to speak of. For as God himself hath prepared and threatened hell for this end, that men might choose heaven and avoid hell: so none that hath a heart like our Saviour, but whenever he doth open these treasures of God's wrath to you, doth it merely upon this account, that you may escape them and be compelled to turn into the way of life.

This state of misery, which is contrary to the rest I have been speaking of, the scripture sets forth to us in that manner that may most affect and arouse us. So the apostle, Rom. 2. Ji 8. *^ To them who by patient continuance in well-doing seek for glory, and honour, and immortality, eternal life: but unto them that are contentious, and do not obey the truth, indignation, and wrath, tribulation and anguish upon every soul of man that doeth evil." Now that which I observe is this, the Holy Spirit doth by variety of expressions signify to us the extremity and perfection of that misery that is in bell; ha caUs it indignation and

wrath, tribulation and anguish, to enlarge your apprehensions concerning the peffect misery of that state. As it is said before of heaven, that it is a state of glory, honour, immortality, and eternal life; and all to raise your apprehensions, and attract your desires after heaven; so here you have expressions multiplied to im* press upon you the fearfiilness of that state. As in heaven all is oomposed, for the comfort, joy and blessedness of the saints; so in hell all is prepared for the torment and misery of the wicked. All within them and without them is to aggravate their misery. He judgments of God in this life, which he lays upon sinners^ here in the day of his patience and clemency, are many times very heavy, and exceed the strength and courage of men to bear them ; but all of them are nothing to that full vengeance, that eemplete recompence of sin, that God shall bring them, in the day of his righteous judgment. We read Deut, 29. 19. an expression of Moses to the Israelites; *^And when it comes to pass he hears the words of this curse, and he bless himself saying, I shall have peace though I walk in the imagination of my hearty and add drunkenness to thirst: the Lord will not spare him^ but then the anger of the Lord and his jealousy shall smoke against that man." All the judgments of God in this world against sinners, are but the smoke of hell-fire ; no more comparable to the enduring the torments of hell, than the feeling hot smoke to the burning of hell itself, as those intermediate comforts which God gives us in this life are nothing to the consolations, which he will give us in heaven; so all the temporal evils which the wicked meet with here, are nothing to the torments of hell. This being laid down in general^ I shall come to open it to you more particularly.

I. The first thing which is considerable is this; the deprwation qf thif blessed rest, which none who are enemies to God shall ever obtain. When the great King shall call the world to judg^ ment^ and pass a sentence upon the wicked, the first part of the sentence will be, "Depart from me," that is, depart from Christ, who is the fountain of life and joy, whose presence is the heaven of heavens. ** Depart from me ye cursed into everlasting fire prepared for the devil and his angels.*' Mat. 25. 41. The carnal sinner will think with himself, if it be but the loss of heaven I shall do v/ell enough, if that be all damnation signifies, I shall

b3

not be much concerned ; but now to make you understand the dre^idfiihiess of this sentence, cotisider.

(1.) You shall then more perfectly understand what that bles- > sedness is you lose; and so you shall feel yourselves infinitely mt<r aerable upon this account* Indeed in the present state, the car-* nal unbelieving heart despiseth heaven, he looks upon nothing to be substantial, solid good, but what is sensible to his lower facul^ ties. We preach heaven to them, which they think is but an airy happiness, a notional thing; th^e is no seeing or feeling, or tasting of it. So the carnal wretch thinks the loss of heaven will be an easy thing. But in the other world their sight shall be cleared, and their judgments changed, they shall know what they lose, and that loss will be accompanied with stings of conscience, and those dreadful te&rings of themselves, that it is impossible to conceive. When EUsha said, thus saith the Lord, about this time to-morrow, shall a measure of fiQe flour be sold for a she«-)(el, and two measures of barley for a shekel, in the gate of Samaria. Then a lord on who^ h^nd the king leaned, answered the man of God, and said, behold if the Lord would make win-' dows in heaven, might this thing be ? and he said behold thou shalt see it with thuie eyes, but shalt not eat thereof. 1 Kings 7* 1« I apply it thus ; the damned shall see the glory of heaven, but they shall not partake of it. They shall see it only to their terror and sorrow. Now to put it in an ordinary case: if a man hath made a foolish bargain, and after comes to understand his folly in parting with such a thing, the price and value of which he did not understand, it wiU cause troublesome reflections upon himself. I remember a stpry, that .when Charles the bold, one of the dukes of Burgundy, took a great city, there was-a. jewel found of incomparable value; the soldier that found it sold it for four florins (about twenty shillings) but after it was sold for many thousand pounds. If the spldier had known the price afterwards, how it would have enriched him, it would greatly trouble and vex him, that he had made so foolish a bargain. The wicked part with heaven foolishly, atid lose it for trifles; but when they come to understand what a jewel it was, of what incomparable value, it will greatly afllict them; and the remembrance of their folly will be always grating upon their spirits and torment them. In hell, shall be " weeping, wailing and gnashing

ofteetH*^ when the wicked shall see '^Abraham^ Isaac, and Jacob, in the kingdom of God, and theniRelves shut out for ever." This will cause dreadful tormenting reflections, though now possibly jou may pass it over with slight unconcerned thoughts.

(2.) They will owe this privation to their own folly and wickedness, and this will be as tormenting as the loss itself. And because this is so material a thing I will open it to you.

I speak now of those that live under the gospel, they shall not be able to pretend, that they are ignorant of this rest, and therefore fell short o£ it; no, for our Savioi^' hath abolished deaths and brought light and immortality to light through the gospels Our Saviour hath, as it were, rent the veil of heaven, and given us a discovery of the glory there. He did not only reveal heaven Co us, but rose from the dead to give us an ailment and an example of that blessedness that all his believing members shall be raised unto.* He hath brought life and immortality to light, so that there can be no pretence of ignorance. Under the law they had but as it vt^re a (vrilight^ some faint glimmerings of this state; but now it is clear and open to all, that there ^' remains a rest to the people of God." So that they shall never be able to say, they never heard of heaven.

Again; as they cannot say they never heard of heaven, so neither can they pretend it was never offered to them; for in the preachmg of the gospel, there was a continual offer of the kingdom of heaven. The very threatenings of hell were in order to make men accept of heaven. All the commands, aU the entreaties, all the threatenings of the gospel centre in this, to make people willing to accept of heaven. They are all concurrent means, to make you ^* seek the kingdom of God and his righteousness." None are excluded from the promise of God. Whosoever wiH let him take of the waters of life freely. So that there is not a bare possibility of obtaining, but a certainty, if you be not wanting to yourselves, and if you be not rebellious against God ; this will be another aggravation.

(3.) Hell will be increased by this consideration; that although hearen is revealed and offered to us, it is not offered upon impossible terms, upon such conditions as the human nature cannot comply with. No^ this cannot be pretended; for whatsoever difficulty there is with reference to our corrupt affections, or our unprepared hearfi^ yet nevertheless the divine glory is so

b4

freely ^d richly offered to mep in the gospel^ that if they will accept of it, they shall be conqueron over all obstacles; God offers his Holy Spirit to them that ask it. '^ If earthly parents^ who are evil^ know how to give good things to their children^ bow much more will your heavenly Father give his Holy Spirit to them that ask it?" Now the Holy Spirit by his assistance^ will make every command easy. He will make the yoke oif Christ an easy, gracious, and benign yoke. Now to make this sensible to you ', it is with a sinner in his carnal, corrupt state^ with respect to the things o[ Cod, as it is with a man in a burning fever or dropsy, that cannot abstain from drink: I cannot forbear drinking, saith he, for I am almost burnt up; but if a physician comes and tells him, I vrill give you a julap that will quench your thirst; now if he refuses it, he dies voluntarily and wilfully, t^en have dropsy desires after the world, and are inflamed with an insatiable thirst after it; but saith God, I will give you my Spirit that shall change and purify you from all those vicious affections that make you thirst after earthly things. Now they grieve the Spirit of God, resist it, and quench all the holy motions; they will not comply with it, It is hence evident^ that they are guilty of their own ruin; all this loss of heaven is from their own choice, and the natural effect of their own perverse wills. The sinner will not be able to stand wider the burden of these - thoughts, I have lost heaven because I would not have it; this will be more tormenting than all the infernal fiends, that, their loss of heaven is owing purely to their ohd folly.

(4.) To show you what a hell it will be to lose heaven, a sinner shall then reflect for what perishing vanities he loet heaven ; he shall be able to make a true comparison between what he k>st^ and that which he lost it for. This is consequent to the fit^mer, because he shall know what heaven is. The great reason why men pursue the things below, is because they undervalue the things above; they have no esteem, no taste for them; but then they shall be able to understand what heaven is. Then it will appear what a wretched bargain they made to part with heaven for these things. O when the«considering soul shall come to compare things, to think that I have lost the perfections of heaven for vexing and transient vanities, we cannot conceive the detestation the soul will have of itself. That the soul

wtiich was' a s^uritual^ immortal beii^, should for sensual, tran-sient vanities lose heaven! When you hear at any time of a. person mixing with a brute, it raiseth a disdain in you^ and you will count that person the worst brute that doth so. He that sets his heart upon the world is a more prodigious monster,; he that joins an immortal spirit with spiritual dust. The soul will aggravate its misery that it brought upon itself for such mean and cheap vanities.

Again; that which will be an aggravation of this loss of heaven is, it is then irrecoverable; the day of mercy is eiqiired, God will be justly inexorable to all their lamentable cries. For the time of his patience being expired, pure and strict justice takes place, and will exact from the sinful creature the payment of the rights of it for ever.

2. Now besides this deprivation of the rest of heaven, there is hfodtioe and contrary state of misery, that those which are rebels to God shall be plunged into. To open this briefly, consider, that hell is represented to us in those expressions that have an absolute direct contrariety to the state of heaven, and all to signify the positive misery of that place. For example; heaven is said to bean inheritance of light; 1 Cor. 12. Hell is said to be a region of darkness, perpetual darkness, Jude, 13. you have an expression so strong and iiiU, that nothing can ex« ceed it; ^ they are wandering stars, to whom is reserved the blackness of darkness for ever.*' O that thick and disconsolate darkness that shall never be refireshed with the least star, no, not with one spark of light; blackness of darkness, darkness that may be felt, like that in Eg^. Heaven is said to be a place of joy; ''in thy presence there is fiilness of joy, and at thy right hand there are pleasures for evermore/' But in hell there is weeping, and wailing, and gnashing of teeth. All whieh are expresttons of desperate sorrow. Sometimes in scripture heaven is set forth by springs of refreshing water; so you have an expression which may be implied to heaven, Rev. 7. 17* '' for the Lamb in the midst of the throne shall feed them, and shall lead Uiem unto living fountains of water.'' It signifies both refreshment and abundance of that refreshment that is in heaven.

It is said that hell is a lake that bums with fire and brimstone ; where the damned shall be drowned in flames, and burned in streams for ever. A strange expression, a lake that bums.

&c. In heaven Uie saints shall be always praising and glori* fying God^ they are filled with joy, and it breaks forth with overflowing thanksgivings. But in hell there is blaspheming God, and cursing the Holy One, that is blessed for ever. So it is said concerning those that are punished in hell, Rev. 16. 10. '^^and the fifth angel poured forth his vial upon the seat of the beast, and his kingdom was full of darkness, and they gnawed their tongues for pain, and they blasphemed the God c^ heaven because of dieir pain and their sores, and they repented not of their deeds.'* Ver. 21. <' And there fell upon men a great hail out of heaven, every stone about the weight of a talent, and they blasphemed God because of the plague of hail, for the plague thereof was exceeding great.'' Hell is the region of misery, they blaspheme God there for the extremity of their torment.

It is said of heaven, it is the saints' rest; they have a sweet and calm repose in the enjoyment of God. There a believer can say, '' return to thy rest, O my soul." But in hell they rest neither night nor day, bat they are under continual tormenting reflections on their own wickedness and the extremity of God's wrath. They have no interval nor space of ease. They are always upon the rack; torn and miserable in their own sense for ever. The scriptures set forth the possitive torments of hell thus; and all this shall be for ever; the door is sealed upon them and their state is unchangeable, and they are continually restless, not only under the impressions of their present torment, but by the focesight that this shall never have an end. O this is the very hell of hellt O saith the forlorn wretch, if I could but live again, and have a trial, whether I would repent or no, or, O if I might at length die, and have an end of this torment, then hell would cease'to be hell. But all their wishes shall be ineffectual, for they shall nev^r have any ease or end. You cannot think they can free themselves by power. All the armies of darkness cannot resist the powers of an infinite God: our Saviour hath an expression applicable to this purpose, '^ bind them hand and fbot, and cast them into utter darkness;" whidi implies, they have no power rither to escape or make resistance.* This is that which makes hell to be so terrible, after the damned have nm through millions of years, the sum they owe to God's infinite justice is entire, they have made no payment yet. It is impossible to think of thw without horrqr> that then a person

thall be entirely and eternally miserable. 'I remember vfhsit I have read| of one that was an impious atheist, who was struck at last with an ulcerous distemper that run throughout his body^ and filled him with noisome vermin accompanied with the mast cruel pain, that he was ashamed and afraid of society, and he retired into a private room; and when one asked him how he did, he put his finger or thmnb through the hole of the door and bid has firiend take notice and see how it was filled with ukers and vermin, saying, just as this is so it is with my whole body. So the damned shall be miserable in all parts. Dives begged for a drop of water to cool his tongue, when he was tormented in the flames. It is not to be understood as if his tongue only was tormented, but by that we may make a judgment, how miserable he was in every part. But will not God change the sentence at last, when the damned creature has endured ten thousand years of torment? No^ God will not repent nor retract his sentence. Not to speak of the desert of sin, nor the justice of God in it, that they preferred misery before heaven and happiness, they cannot complain of his justice in their pu-nbfament; because though these wretches are in perfect misery, yet their hearts are not chaiiged to k)ve a holy God; they are blaspheming and filled with rage ag£unst a holy God : they are continual objects therefore of his hatred, not only for their sins in thi» present life, but for that cursed enmity that is still in their hearts against hhn. As the most holy and powerfiil Judge, they eternally hate him; and they are the proper objects for his holiness, and justice, and power to work upon for ever. And they are not only objects of his hatred, but of his scorn and derision, ^ he wiU laugh at their calamities and mock when their fear, ccHoeth.'' If you believe the scripture, it is a wonder that any of you can live in an unrenewed state one day or hour. There is nothing more amazing than this, ^at any man that haih 90 much fiiith, as to believe an eternal hell, and hath not any loye to God and holiness should be quiet one hour! Men will not part with their beloved sins though hell attends them. I remember reading of one who had a voracious appetite, that wb^n he had meat laSd on the coals to be broiled for him, he wtmU snatch it up greedily, and eat the flesh and burning coals together.' So some persons are set upon their lust8, though the Qoals ol hell fire cleave to them. And if there was not a terribte

Judge to puDiah them, they would create a hell to themsehres by refleeting upon their sins, which will bring them torment and anguish, and horror for ever.

Thus from what I have epoken yon may see something of the doleful state that the enemies of God shall be cast into. And this may be a powerful persuasive to you to flee from the wrath to come, and to seek after the kingdom of heaveit.

The sum of all is this; they are entirely and eternally miserable, they shall in hell be dead to all the joys and hopes of life; nay to all the hopes of dying, but alive to all the agonies, to all the torments of death for ever.

CHAP. XL

We henee learn to understand this world with all its allurements: which caa afford us no true content, as appears from the testimony of God, and the eiperience of mao i nor is it of a permanent continuance. The sodden change that death makes will cause a quicker sense of miserj la lieU.

J. Shall now pass on to the second use from this doctrine of the divine and blessed rest of the saints in the next world, which is this: from hence we may be instructed how to disparage this world with all its temptations, with all its allurements, whereby it deludes and destroys the souls of men.

There is a necessity to make use of the revelation of heaven and to compare this world with it, to take us off from its inviting efficacy; because that which diverts us from heaven, from seeking the kingdom of God and his righteousness thereof is this world. This is the great temptation that the devil makes use of unto that end. And the world hath this advantage from its being present. It is the expression of the apostle, Gal. 1. 4/ ^ who gave himself for our sins, that he might deliver us from

this present evil world." The world is that which we tianTeise with, it is that which is hourly iacumbent upon our senses* And so you shall find the force of that temptation upon Demas^ the apostle puts it upon this, *' Demas hath forsaken us, having loved this present world.'' And the great disadvantage tiiac heaven has, is this, because it is a state that is luture. And distance in time hath the same efiect that distance in place hath. Distance in place makes objects of immense greatness as nothing to us; it lessens the angles of the eye so^ that stars of the first magnitude are but like glittering spangles and sparks of light, though one of them be sixty times bigger than the whole earth. Though heaven is so glorious a blessedness, yet men look upon it at a vast distance, and so it lessens their esteem of it. And though God hath made such a revelation of this blessed state, that if reason ruled us we should abhor all things in comparison of it 3 yet because it is not at hand, lower thmgs prevail with men, which are visible to their senses.

Now I shall endeavour to make a right comparison between this world and this heavenly blessedness, and show you what heaven is, and by a just deduction, I shall show you that there is nothing but folly and madness, or something worse, that can possibly incline the heart of men to neglect heaven, and pursue the world. Let us but consider and compare heaven, this eternal rest. I have been speaking of, and this world, in these two respects, and you shall see, if you put them in the balance of the sanctuary, how light this world is, and how that exceeding eternal weight of glory will turn the scales; and accordingly you shall choose and pursue the things above. Heaven I toM you consists in two things, to sum up what I then spoke: it is a state of perfect satisfaction, and a state of eternal satisfaction. PsaL 17* 15. '< As for me I shall behold thy face in r^hteousness; I ahaU be satisfied .when I awake with thy likeness." What this likeness is, whether or no it be the essential glory of God, or whether it be that glory that eminently shines in the human nature of the Son of God, or whether it be that likeness of God, that shall appear in every saint, in every one of the blessed; take it as comprehending all these, ^' we shall be satisfied with God^s likeness,'' in the next state, which is a state of true life; and in the eternal exercise of all the faculties of life. Now com-jpare this world and heaven in both these respects, and you will

§

see an infinite disproportion. First, for the world and all its offers to us cannot afford nstme content: and, Secondly, if it could, we have no permanent continuance; and you shall see in both these respects how incomparably heaven exceeds it.

L This world can afford us no true and perfect content. And for this we have both the testimony of God, and the universal testimony of mankind. ^ We have GoSh tegtimany in his word; so that if you will believe him that knows what is in the crea-^ ture, and that put into it all those degrees of comfort and good-nsBs that are in it; if you believe him he tells you that all worldly tilings have but the appearance of happiness, 1 John 2. 16. All thst is in pleasure, riches, honour, is but' vanity in masque-tade, vanity gilded over with the appearance of happiness, and men are deceived with false titles and empty names. There is no such thing as true pleasure, true riches, and true honours iii this world. These are too high titles for things below the moon ; all,the colour and false appearance of these things is maintained by those solecisms in language.which ate current in the world. We call them riches and pleasures and the like, but in truth they do not answer those names. Therefore the heart is still empty and foU of anguish amidst all these things. Nay the very senses are not satisfied with them. '< The eye is not satisfied with seeing, nor the ear filled with hearing.'' Eccl. 1. 8. A!f this world cannot fill the emptiness of the eye, or the ear. Pray do but consider the wise and tender mercy of God to us, that •he hath made these things, although necessary for the support of the present life,, and some way refi^eihing and ornamental, yet nevertheless he hath not given them such a degree of good as shall satisfy the soul of man. What is the reason of it ? It is his wise love. .\^lse love, that you may seek for happiness in himself. He .hath declared vriiat the world is, that yad m&y not be deeei\^ed with it; he hath itiade it to be empty and uh« %ikl;isfying, that yo4 may seek for happiness in himself. I remember an observation of a philosojIheiP, sqpeaking iX the iVisdom -and goodness of divine providence in making the winds in this natural world, that so they may be instrumental to men's discovery of foreign parts, that diey may not be confined to the country where Aey are bom.

The application is easy: the desires and aiibctions in man are as the winds. God bath given you these desires to make you

seek after heaven. The affections are given to us, that not being satisfied with this world^ we may seek after the world that is fiiture.

Now what the wise man saith dbnceming riches, is applicable to all other things in the world, ^^ wilt thou set thine eyes upon that which is not?" Upon that which doth not answer the title of it ? You may call it substance^ but it will never satisfy yeu. Will you set your hearts upon the worlds which can never answer your affections^ that can never give you true and perfect joy^ where you cannot; obtain rest for your souls ? This should make you to seek earnestly after tiie kingdom of heaven. It is^true^ if there w^re not a revelation made of this liappiness^ ell the aignmeets that I shall use would be ot no effect; if you were as the heathen world, upon whom, the Sun of Righteousness fiever roae^ who.nev^r had a state of immortality and blessedness reveal^ to them« If you did think that because the soul and body are born togetjier and live together, therefore they shall die together : that* when one shall be resolved into the dust, th4 other shall vanish into the air ^ then it were wisdom for you to nuike the best of what you have at present. But when Go4 bath promised us a heavenly and eternal rest, for a person to make the world his happiness, it is just as if a person should httve the purest meats, and should choose to feed upon husks; or should pitch upon acoms, when he hath the choicest fruits of the earth to eat of*

Now to cypress this to you by a familiar and plain.siuiilitude^ suppose that the mol^s, which are blind naturally, and never saw the ligkUof the sipi, nor the beauty of this visible world, if they keep their holes, and think there is no better state^ and feed upon mean and bitter roots, and think there is no better fipody you dp not.marvel at ijt;. . But if you see the birds of the air tbatb^bQJbith^; light of the sun, and feed upon sweet and pleasant fruity j[ if youst^d see tbem run into the holes and cave* of the eart^ij you eould.not but wonder. If a heathea eonfine hipself to the things of this lower world, and make then» bis hl^inessy he pi^lilse a blind mole that knows no better things to feed upon, and delight himself with than these perishii^ plea*-spies* But for chrisliaas^ those that pretend to believe and expect a heaFSOly etemalrest, that tliey should mind this world 4NS as to neglect heaven g it is the most amazing prodigious folly*

For both reason and sense tell them that this world cannot give them true eontent. And we have the concurrent testimony both of God and roan, for all persons must grant it, there is no true and perfect satisfaction here.

2. Suppose there were, there is no permanent continuance of it. It is an inseparable adjunct to all our enjoyments here, they aie but temporal, they are but for a short space. For you are Kable to one of these two things, either you shall have your end shortly, or they shall have their end. With reference to all you enjoy and possess, you shall have your end in dying; or your riches and enjc^ents shall make themselves wings and fly away from you, before you leave the world. However, they shall not attend you one step beyond the grave^ not one^ not one moment beyond death.

Where sense is so convincii^, one would think we should need no other argument to make us lay it to heart. 1 Cor. 7. 31. '' For the fashion of this world passeth away,'' where the apostle intimates the vanity of.it, it is but a fashion, it is but a shadowy happiness, there is but a mere appearance. This fashion passeth away, and what should more cause our undervaluing of it than this ? Suppose it were greater than it is in its own nature, yet if it be always in a fleeting posture, if the most substantial liap-piness here is but like a heap of snow before the heat of the sun^ like a shadow that flies away at noon-day-light. If it be but the shadow of a shadow, or less, if one would speak any thing more diminutively ; how great a folly is it to set our hearts upon it ? Of Christ's kingdom it is said there shall be no end; but this world is always in a flux^ always lapsing, and tending towards its period*

I remember Seneca speaking of his master Attalus^ that which cured him of the inordiniate love of the world, was the sight of the triumphs of Rome, where there was all the magnificence, and splendour, and grandeur of the world made most conspicuous: after he had stood some hours in seeing all, saith he, ^ I have seen all this pomp and magnificence put in such order, and passing slowly along, yet it is all gone; and why should I esteem and love this which is so transient and momentary ? Why are we struck with wonder and amazement at this ? It is but a vain pomp, and passeth away; the scripture tells us so, *' the world passeth away, and the lusts thereof; but hf that doth the will of God abideth for ever.'' 1 John 2. 17.

€HAP4 XI. OF THB. SLinm. ^

I^et me tdl you further^ upon this account that is so shortj and an eternal state follows it, that there is no such unhappy person in the world, as he that is happy here, because of the sudden change that death shall make in him jfrom his present pleasure to eterlasting misery. This is that which will double his misery.

As I remember it is an observation of physicians, that there is nothing more destructive to health than the sudden change of the seasons, when we pass from extreme cold to extreme heat. O tlie sudden change from the pleasures of this world to everlast* ing torment, will double the misery. Remember when you live in the world, shining in pomp, and flowing in pleasares, and enjoy the greatest prosperity, uid have the strongest bodies, and the firmest hedth^ you may be struck with death suddenly; but suppose you do not die suddenly, but have the preface of a sickness before your dissolution ; yet when the physician comes and speaks but a few words of some cold hope, that there is only some possiUIity of your recovery, it is like the sentence of death to you. But when you are ready to depart, and your soul sits tremUing upon pur lips, and you are ready to take your flight, you have nothing to pitch upon but heanren or hell. Now since this world is so shadowy and short an enjoyment, shall this take you off from seeking heaven ? One would think it impossible that the reasonable creature shoukl be guilty of such folly. Bring this down to yourselves, if this world is that which makes us neglect heaven, let us learn to disparage this world, by comparing it with the eternal worM, that so we may seek the things that are above.

?oi. III.

CHAP, XII.

This rest ahoald fortify tis against all the afflictions of this present Iife> whether they be cbaftiseiiients, or persecutions.

OiNCE there is a divine and blessed rest hereafter for the saints of God, it should fortiiy us against all those afflictions and calamities that befal us in this present world; Firsts against all those afflictions that befal us a» chastisements from God, those iiiiiich are designed for preparing us for this blessed rest, and these are most usual. And Secondly, those afflictions which we suffer for righteousness sake.

1. Those afflictions- that are chastisements of us not for righte^-onsness sake, but with respect to sin. There are two conside-radons which will render them tolerable to us: (1.) Consider they come from the love of God, though that love be displeased. Rev. 1.17* '^ As many as I love I rebuke and chasten.*' . O it is a dreadful state, when God doth take away his rod from a person^ as one that is incorrigible! if God once say, ^^ why should they be smitten any more, they will revolt more and more ?" It is the most terrible word next to that of, ^^ go ye cursed." But when God doth afflict in order to make us better, when he doth correct us for our good, O this sweetens the cup. When I have this argument, I am part of God's paternal care, and under his gracious providence, that he doth not leave me un'chastised in sin. But which is more particularly to my purpose, because these chastisements are in order to an eternal rest, they are to purify us, and to prepare us for that rest. When he is pleased to put his people into the fire, it is to refine them, and bum up their dross; it is to make his image more bright and shining upon them, and that is the principal cause; I speak with re*> fercnce to God, it is his love, though displeased that afflicts them. So then the issue of all, shall be the eternal enjoyment of God in heaven, how should this make God's people willing to bear his present displeasure, when God's rod is upon his children; it

CHAP, XIU or THE SAINTS. ^

is more powerful to convince them, for thereby he makes them sensible of the evil of sin, which only can bar their entrance into heaven; he takes their hearts off this world, which would turn them from heaven* \Vhen you are under the sharpest afflictions, you may comfort yourselves with this, that there is a blessed repose in the bosom of God, when you shall enjoy his favour without eclipse or interruption. I speak this to the people of God that labour to have his chastisements sanctified and effectual upon them. The very belief of this is able to sweeten all the afflictions that we can meet with here. It is an expression of the apostle; ''rejoicing in hope.'* Rom. 15. 13. ''The God of hope fill you with all joy and peace in believing."

2. Especially those sufferings that are endured for righteous« ness sake, are not only made tolerable, but easy and amiable to us. I shall tell you that which at first you may think a paradox, but is an eternal truth; he is the happiest man in the world that suffers most for God, and receives least of his reward here: be-* eause of the degrees of glory that are reserved for such a one hereafter, which shall infinitely recompense all tha^ he suffereth here. There are two scriptures that I shall set before you fc^ this purpose* Rom* 8. 18. " For I reckon that the sufferings of the present time are not worthy to be compared to the glory which shall be revealed in us.** " For I reckon,** as if he had said, I have made a strict search into it, I have thoroughly examined the matter, I have, upon a just computation of the fiituro glory, found that it is incomparably above our present sufferings. Who is it that saith this? It is the most afflicted person in the world, and one that had such a sight of heaven while he was here, that he did, as it were walk by sight. As the Israelites sent spies into the land of Canaan, to give them an account of the fruitfiilness of that good land; so Paul was as it were, sent from earth to heaven to discover it, and give us an account of it. ^^ For I reckon that the sufferings of the present time are not worthy to be compared to the glory that shall be revealed in us.*' AU the sufferings of this life are moderated and allayed by the sense of God*s favour to his peojde, and they are all but for. a time. Therefore you find Paul histancing in this very case, 2 Cor. 4. 17. ** ftw our light affliction which is but for a moment, worketfa for us a fiir more exceeding and eternal weight of glory." Where yon see the opposition is made both in the degree and

duration of those things. All the afflictions of this world Hd&f are but UgfU and momentary; but it is an eternal weight of glory. And will not infinite and eternal glory support us under short and light afflictions? I know many times they are very heavy to sense, and very afflictive. But then faith and hope represent to the soul, and give assurance of tliis eternal rest, which is a great support to the soul. The more tempestuous the sea is, the more sweet will heaven be. Therefore comfort yourselves under all your afflictions that you suffer fox Christ's sake.

CHAP. XIII.

This mt sITordtatroDg coBsoUiioB to Che MUtt ia (heir conflict with deatkv D<^a(h considered as it either alfecU natore, or is an inlet to betfren. The saints must under^ It, that the relics of sin may be eztingaistaed $ as a meant to bring tbem to glorj i became they mast ran the race before they have Uie priaei that there may be a ditUactioa between the present and fatnrestate; that di?ine power may be florifled In their rcsurrectioo* A threefold temper of spirit with which a taint should die; with sobmie* slon to the win of God, with Joy from a consciousness of his own slacertty, and a prospect of heaven. It is Tery diahonoarable for a taint to be wn-wllUnc to die; it arfuea a great defect in hit faith and love, mad too s^ofc a valne for thii worlds

Xf there be a Messed rest remaining for the aamts in the nexC world, this will alford strong eonsolalaoD in their conflict with death, that unirarsal enemy of mankfaid. For this is nam^ ^ iMrcifol prondenoe of God appointed to be a meaw of coo^e^* ing them to the possession of thb rest.' Thefefore the sMnto •honld meet death, not only without thoae tenocs and fcaia which nainrally we are Kable to apoa that aeeoont, bat with J<»yAd afle«tioQh, as the psabaist said, ^ 1 waa ghd when thqr said, let US go np to the house of the Lord/' So when the

pusionate call of God by death shall sound in the ears of a chris-tian, that he should come up to this rest^ he should receive that call with joy.

It is otherwise with wicked' men; to them death is (and ought to be) the king of terrors. And in truth it is the saddest sight in the worlds when one who hath Uved a careless life, neglecting God and his soul: when such a one dies with the same indifference as if he was going to deep, without any sollcitousness or coneeitiment about his future staite. It is often thus, that an affected security in this life is punished with an inflicted security at death. It is often so that the sinner goes from an inward darkness to outer darkness.

On the other side it is sad to see an awakened and terrified sinner die; when one that hath lived in a course of sin, and God by the cold hands of death attacks, and seizes upon him to bring him to judgment; and conscience be^s to take courage, and speak touthe sinner, and tell him what his state is| and his fear presently turns into despair. Thb is a most dreadful sight, to see a man that hath lived as if he should never die, to die wiUi-out any hope of living Iq another worid.

fiut to see one that hath'been a sincere servant of God, one that hath Kved a life of holiness, to see this person joyful upon a death bed: when the funting flesh sinks under the weight of a disease, to see the soul supported and raised with the blessed hopes of hesyen, it is certasnly the most cemfortabte sight in the world. Nothing is so honourable to religion; nothing so encouraging and consolatory to those that are round about such a person; nqthing so much discovers the power of godliness as to see a servant of God not only die in peace, but to die in triumph. As I remember Bernard tells us of his brother, I was ealled (suth he) to see a miracle, to see a man triumphing in death, and o^er dealih. O this, is that which makes teKgion to be so vabaMe. This is that which is the way to convert sinners uademd.

Te impnorre this part of the application, I will. First, show how we are to consider death 5 Secondly, upon what account tins dispeasation is continued to4he saints, that they caHkiot ob-*«n heaven but by dying; Thirdly, with whatirame and temper of mini it becomes tbexn to receive death; Fowthly, how dis*

f3

bonoltrable a thing it is for the people of God to be tinvriUing to die.

1. Show how we are to consider death. Death may be con-* sidered two ways (!•) o^ i^ affects nature^ as it dissolves the vital intimate union between soul and body, and separates those n^ar and dear friends; so it hath an aspect that is unpleasing to us. Considered thus in itself^ death is so far from being an ob* ject of ones desire, that our blessed Saviour who was a person holy, harmless, undefiled, who never had ah irregular passion, yet when he drew near to death, he prayed, *' Father, if it be possible let this cup pass from me/' There was an aversion to death in the human soul of Christ. You must understand it thus: his death was attended with all those circumstances, that made it truly formidable. Take an instance in one of the ho* liest persons that ever was in the worid, and that is Paul, 2 Cor. 5. 4. after he had expressed his desire to be in heaven, <^ for in this we groan earnestly^, desiring to be clothed upon with our house which is from heaven.*^ In the fourth verse he telb usy ^^ for we that are in this tabeniaole do groan beings burthened, not for that we would be. unclothed, but clothed upon, that mor* tality might be swallowed up of iife.'^ If it were possible, and if it were matter of a lawfol wish, a saint would not desire to be unclothed, but have this body of flesh changed into an immortal body. But if heaven he obtained by dying, if God wiD take off t)iis vile garment of flesh, that he may put the royal robe upon us, we must be virilling to be unclothed.

(2.) Consider death as a means to bring us to everlasting blessedness: so it is the proper object of our desire. Phil. 1. 23; '/•Having a dbske todepart and be with Christ whieh is fer bel^ ter j yet neverthdiess to abide in the flesh is more needfol fet you.'' I desire to depart, aa my being present in the body, im-» plies beisig dra«aft from the Lord. So the apostle desSred to he divested of this body that he mig^t see Christ face to fiice. Though all the saints of God have not such wings of fire as the apostle, had, sUOh ardent aflectbns to be with Christ, yet where there is a renewed na^te, there wiU be a tendency and an ia-dinataon towaids it, that so they may be with Gdd and Christ which is far better, and in this respect the nature <tf death is changed to the peqple of God. It is an enemy to nature; but

CHAP. XIII. OF TBB SAIKTS. ' 9J

eonsidered by this mercifiil order ol the divine providence^ as it is a means to bring ns to heaven^ so it is reconciled to iis* Pro?. 14. ^^ If a man's ways please the Lord, he will .make his enemies to be at peace with him." So if your ways please him^ he wHl make death, your last oiemy to be a friend to you; and it will be the best and most blessed friend to remove us from this sinfnl world'to the enjoyment of the most holy and blessed God. 1 Cor. 3. 22, 23. <^ AUthnigs are yours, whether Paul or Apollos^ or Cephas, or the world, ovMfe, or death, or things pre^ sent or things to come; all are yours, and you are Christ's and Christ is God's." Where you have the scale of subordination the gospel makes; Christ is God s, and you ai« Christ's, and all things are yours.

There is such an indmate union between God and ChriA, and Christ and believers^ that all is;tbdrs, whether life .or death; death is for their advantage: Phil. 1. 21. '^ for to me to live b Christ, -and to die is gun;" but to a carnal man, death is the greatest loss, he loseth ail his good things in this woridj and his h<^8.of all good in the neiet. He loseth whatsoever be vahies here^ and what is valuable iii the next life. Death is to a carnal man a fiery stingihg serpent, it wounds him and de»-livers him to eternal death. But to a saint death is an advsm^ tage, it brnigs him to the enjqfjment of Ood^ and the blessed spirits above*- And further the^ is.an exprnston, that is most Temarkid>le la this purpose/ to^show that the nature of deathly changed to a believer, that whidi la itself is the doom of the law and corse and punishment of sin, yet the death of a saint is of most precious acowint in Godjs sights Psal. 116.: L5. << pre^-dotts in the sight of the Lord is'tbs deatii of hk saints.*' God never looksAipon his people with.a more lender compassionate eye, than in a dying hour: sqipose their death be attmded with all the circumstances cS ignominy and tcmu^ - and contumely in die world, it is most precious to him.

Now if it be imd, if this be necessary in order to the making ef death deshable to us, what is. the reason that God doth by dying bring, the saints to heoiren ? hexrould if he pleased, change all, as diose that shall be found aKve at the (K"Ding of Christ at the last; God could, if he pleased idiange them by his infinite power, and give thimi a blessed immortality instead of deadli This leads me to remark^

F.4

2. What tt the itaaoa of this dispensation, why death is am-tinued to the saints ? For these reasons.

(1.) God is pleased to contiime death in the world to saiiots , and belierers, because by this he would extinguish all the relios of sin; which 4ire principally seated in the carnal and senrntive fiumlties. Death is a marii of God's displeasure against sin, and be continues it so to be to the. end of the world to all his people,' that he may make death iastrumeiital to abolish ain, that so no root or fibre of it shall remain. It is true, God couLd abolish it by his infinite power immediately; bnt he doth it this way to declare what an evil thing sin^ is. As soon as the ^soul is separated from the body it is presently beed from all the taint and defilement of sin (1 speak now of the saints.) The body indeed faUs to the gnnre, and God will at last reeompose that in honour and glory, and in a state of perfect purity. But this way he hath choseft to ea^nguish the.relics: of sin by death. Suppose 'that a piece of plale be battered and soiled extreuidiy, so that neither, the fiishion nor ti» lustre of it remains, a gcridsmith will melt this down and .pot it ioto a new figure and form. Thus it is with the body of a saint, it is like a piece of plate soiled and Jbatteied by sin, and tSod mcks it down in order to its being refined and made meet far a glorious state.

. (2*) Death is a means to bring iis to glory; it is the way that our Saviour went in before us; he aseended into hesvea by the grave, and ie an exanqple of Our glorification } '' our vile body •hall be changed by Christ,'' that it may be << fashioned like unto his gkcioos body, srccordiag to the working whereby he is aUe even to sididue ail things to himself." Phil. 3. 21. We must be the food of worms, sad U^ iathat place winch is called the famd of fargetfohiess. When our Redeemer, ascended into heaven, he took the grave in his way; and he hath perfiuoed the grave, and made-it a bed of rest-to his people.

(3.) Another reason why doth is continue^ to the sunts, is, 1)eeanse this is the order of the divine wisdom in the gospel, that none shouM receive the prize but those that run the race. There-* fere till we have run that race that is set before us by our dying, which is the accomplishment of it, we have net a rin^t to the erowH. ^ None are crowned," saith the apostle, " but those that strive lawAiUy.;" .and in our encountering death, the last enemy, we declare our love to God: for *' whether we live or die^ we are

the Lord's/' And till we overcome desth we «re not qualified for the crown of righteousness, We^ and glory: therefore Gfod dis-pensetfi his reward after we hate persevered in his service. For he hath chose this way to give heavoi to us. Although it is a most free finrour and gift of his love, and the richest liberality of his hand; yet it is after we have glorified hhn by perseverance, and that dying as well as livhag. *

(4.) God'ccmtinues this dispensation to the saints that they shall eome to heaven by death; that he may distinguish between ^e present state and the future. If every saint and bdy man should be glorified after such a term of yean and aseend to heaven as our Saviour did, we should not then walk by fiiith, but by sight; and so there would be no distinction between this and the next state. It is ordered by Ckxi in the gospel, that we should live by faith. God is therefare pleased to reserve that glory for the saiats in tbt other world, and they must pass to it by dying. He wiU try their faith, and exercise their reason tdo, whether they wiU beHeve him upon his promise.

{5.) Another reason why God eontinues death to the saints in all ages is ior the greater glorification of his power in i:aising their dead bodies at the last day; when all that have lain in their repositories for so many ages; all the saints whose bodies have heea reserved into their elements, and scattered abroad, tn a moment, in the twinkling of an eye, shall aU be re-animated and reunited to their souls, and made possessors of God for ever. 'The reaorreetion of. the* body is a miracle almost equal to the creation ; for it is the raising a glorious body out of matter most unprepared and ifidbpOeed. The apoetie tells us^ wr Saviour shall come to be '^glorified in his saiiits, and admired in all them that believe,'' 2 Thes. L 10. the angels thema^es will then be struck, with a noble wonder, to see spfibging out of the. dust innumerable glorified bodies. So. when the aposde.speaks con-oemii^ the reswrection of the just; Phil. 3. 21. ^Wbo shall change our vile body, that it may lie fesfaioned like .unto his glorious bodyy aeeordiQg to the'working of his mighty povreV, where^ by he his able even to subdue alt things to himseit'* With what an emphasis doth he speak of the divme powar that shall raise our bodies ? ^Tbus I have opened to you the reasons why God is pleased, by dying to Mng his sainta to their everlasting rest.

3* Let us now see with what temper and frame of spirit it be-

comes the peofde of God to leaye thiB wbrid. Thbre are thxee things to which I shall advert.

(1.) That which is the bwest degree of grace is this, a saint ahould die with subwissioii io the wiU of God, with an acquiescence in the will of his Father. There may be some stormy affectpons in oiur nature, considering death as a natural evil; yet nevertheless, when we consider it is God that gave fife and it is God thAt takea awaiy lifo, our death should be with resignation and yieldhig up ourselves to God.- Observe that most pasricHiate story concerning Abraham's oAering up Isaae. He was commanded to saerifice his son* ' Consider what a hard work it was for Abraham to olfer up his son, and for his son to be offered up. Yet we. do not read of the ieait rductancy either in Abraham or Isaae; for there was a superior consideration both in the one and in the other, that silenced ail the motions of nature. Abraham complies with God, and Isaac readily yields up Imnself Io be sacrificed by his £ahee. When God signifies his will to us, that we must die, whatever are the next causes of it, tfaey sire but instrumental to his providence, and tbersfare it becooies us, with the gresfteat WiUii^^ness, to resign up onraehes to God.' Indeed when a; wicfc^ man dies, his soul is often rent firom him by au act of violence ^feuad force..' O how miwiHingly doth he go! for what is the hope of the hypocrite, when God shall take away his soul; that is, take it away by storm* But a gracious person 4ioold ddiver up his soul to God. ^ Loid now lettest thou thy servant depart in peace, accoiding to thy word: -for mine eyes bane seen thy sahrittion.^' Bow vohintarily doth he commend and resign up his soul to God! if you dibuld say it is true, I am willing to yidd up nty^sottl to God, but I am afraid to die: many of the most holy servants of God are most sensible, even in a sor-lowfol manner, of their appeanmoe before the great tribunal, and the aootamt they are to give to' the Padier of spirits; and diia makes them unwilling to die. To that I shall only say thus much; it.is a very isad case, thoogii the soul is safe as to its eternal interest, if there be an uneomfertaM^ apprehension of our being io danger^ yet even then i^- is the duty of the creature to fiubmit. This is a duty that must nsfver be violated. You may imty indeed with earnestness, as David, '^Ospareme a littla that I may reco^r strength,* beftmf I go hence, and be no more.^

Psal. 39. 18. And this is becoming the serrants of God. But if Ciod by his providence show it his will they should die, submission to his decreeing providence is entirely their duty; and this 18 the lavteat step that we can go.

(2.) To ascend higher; it becomes a saint to receive death not only patiently, bnt joyftdly, as it is that which shall bring him to the sight of God, to the perfect love of God, to the enjojrment of the blessed society above: I say a sami should receive death joyJuUg. It is that which is the end of his fiiith, and of his hope; and tliat which: if he be a tme saint, hath been the su-^ preme object of his desire, for in tnlth, no man can pray in sincerity, "thy wiH be done and thy kingdom come,*' but in that very petition, he desires God to fit him tat heaven, and to take him to it. Thevefbre he should receive death joyfiilly when ever it comes. We read in the 42 psalm, a very passionate expression of David, "Myaoul thirstethfor God, for the living God: when shall I come and nppeat before thee?'' He was then banished from the tahemacie. How much greater reason have we to say, O when shaH I appear beibre God in his temple above, and see his un-vriied glory, aiid love him as ttiuch as I am capable of Itmng? O consider when the body dies, tk» soul is not oppressed in its ruins, bnt is deSvered by it. The soul hath an immediate entrance into glory, and a fiiU possession of the kingdom prepared for it. And O the joyfiil reception that the holy sodi hath when it oomes to heav^A. Therefore i4^h what joy should it go thither: it is wehiomed by its God'-and Jesus Christ, the Ihiition of whom is its bless^ness for ever. Christ wilt prononnce the blessed senisenoe and say, <^ WeH done good and ftdthlbl servant enter thM Into the joy of thy Loid,'' O trfcot an eestacy will a holy soul be in wb^ it hears these life-breathittg "vMirds friooi the month of' Christ I All the angels and saints above, have, as il^ were, an overflowing joy, wh^ the people oJF God are brought safe to the everlasting kingdom. You know when theM Is a great fleet of ships,-that are all designed for one harbour and port, some come in before the other into the harbour; bow do they iveicome the rest that oome after! What expressions of joy, what caressing and feasting between friends, when they are safely arrived in the same harbour I This is a little emUom of the joy that is above. With what triumphant joy do the saints welcome iMie another after they ar^ passed throogh these dangerous seas^

the troables and temptations of this wicked worM, and are arri'-ved safe to the bosom of God. But yoa will say there are many of the people of God, that do not feel this joy when they come to die* I answer it is their own fault. They do not only lose a privilege, but they neglect a duty. It may be, that they have not lived with that holy care, and circumspection, and accuracy as becomes those that made it their business to finish their course with joy. Yet nevertheless the saints of God, where there ' is true grace, though they may experience fears, and doubts, and. troubles, yet their happiness is secured. It is with diem as it is ma* ny times with a setting sun, that is obscured with thick vi^xmrs ; but it ariseth in the morning in a beautiftil horison. So many a saint may set in a cloud, and be afraid of appearing before God; but when they come into the other world, they are received with joy and triumph. We should labour so to live, that we may die joyfully. There are two things which are causes of joy to the dying saints^

1st, A reflection upon a life sincerely spent in the service of God, though attended with infirmities and failings. For thus saith the apostle, 2 Cor. 1/22* <<For our rejoieing.is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, ^but by the grace of God we have had our conversation in the world/' The reflection upon a life that hath been pleasing to God in the main coursie of it, and a con* scienee sprinkled with the blood of Christ, O it midies death de-siraUe, it makes a man joyfiil in death. And this joyfiil reflee-tion upon our past worfcs, is an imitation of God. For when God look^ back iqKm his works of creation, and saw that they were all very good, he rqoiced in them^ he delighted in the re* view of them; then he appointed n sabbath, and a day* of rest, ao when a christian k)oks back upon a life regulated by the gospel according to lliat acceptance that God dedareth there; O the peace and joy that is in the soul!

2dly, Another cause of a christian's joy in death, is the prospect of eternal blessedness that is before him: it was the saying of a* holy man in a dying hour, there is no man can overoomer death, but he that looks beyond death. Now a christian by foith lodes through the dark cloud; he sees that when the natural life shall be extmguished, the spiritual life shall come to its perfection. This prospect makes the saints joyful, I re«d of the far

* CBAP. Xltl. OF tHS dAlMTll. AS

mous astroaomer Hipparchus, one speaks in prake and admira^* tion of him; O the divine wisdom of Hipparchus^ fie freed the world from a double darkness and inconvenience, of ignorance and fear; when be discovered the causes of the eclipses. For the people thought that they should lose the sun and modn when there was an eclipse of them. Thus death is an eclipse; it cclipseth this natural life for a timet but he that hath an en« lightened faith and hope of an eternal rest, knows- a better life shall be restored to the body, and the soul shall enter immedi* ately into the possession of eternal life. Therefore although the body ijf a saint may sigh and groan for the pangs and agonies it endures in a dying hour, yet he can rejoice and lift up his head^ because the day of his redemption draws nigh.

(S.) It becomes a saint not only to die joyfully, but thankfully^ with solemn praises to God that he will be pleased to take him to himself. ** Father I will, saith Christ, that those whom thou hast given me, may be with me where I am, that they may behold my glory.'' This may make a saint to die triumphantly^ considering that divine grace hath made him persevere to the

* end. For perseverance is that which qualifies him for heaven^ and entitles him to it by the promise, '^ Those that patiently continue in well-doing, shall hav^ honour, glory, immortality, and eternal life/' O with what thankfulness shotdd a saint ot God leave the world, seeing God hath pleased to fortify his spirit agwist all those temptations that have ruined so. many souls^ and to keep his love alive acting and governing in the breast of a saint, and that he is pleased to take him immediately to himself. A saint should die with hymns of praise in his mouth, and b^n his heaven here. It is observed, that when great rivers near the sea break forth and overflow the banks, the sea meets them and mixeth with them: so when- a saint ascends to heaven, many times it descends to him and refresheth him in his dying agonies. A dying saint should begin the work of praise here, that shall be his employment and* blessedness for ever. We are never more Indebted to God, than when we come to die. When he hath carried us dirough a sinful tempting world, and hath cbnveyed us safe to eternal felicity.

Thus I have shown you how it becomes a saint of God to die. O that you would labour so to die, for it will be your unspeakable advantage. I am sure you will be of my mind then^ unless

you axe under a fatal stupidity^ and a damnable dehuion. You will wish you had prepared yoaraelves to die comfortably. O that we could despise all the terrors and allurements of this w<Mrld, that we may die a happy death! '

4. I shall show you how dishonourable a thing it is fior the people of God to be unwilling to die; how it doth refleet upon them and argues that which should be matter of continual sor« row and grief.

(1.) It arguea a strange d^e<^ in his faith. We have a double apprehension of death, the apprehension of nature^ and the apprehension of faith. Indeed in the apprehension of nature, there is nothing to sweeten it, considering it in itself. He that looks upon a dying or dead persim merely with a carnal eye, will 9ee matter enough of dread; to behold a body labouring under agonies, and either painful or languishing distempers; to see it, as we read of the possessed person in the gospel, sometimes cast into the fire, and sometimes into the water ; sometimes it may be in a burning fever, and sometimes in a cold aweat; here is nothing to make it desirable. To see a dead body, pale, cold and stiff, without motion or life, this is still matter of terror« But if you look upon it with the apprehension of faith, it gives you another prospect of it. Tar death is that which is ordained by the Father of mercies, to put us into a state beyond dying* In the apprdiension of faith, death is so far from wanting consolation, that it is the greatest consolation in the world to a belie^ ver, because fiuth tells him that after death we shall sin no more; weep no more; and be above all afflicting evils. Faith assures a believer that his soul shall immediately enter upon a blessed im* mortality as soon as he leaves the body* It shall be transpcnrted by a guard of angels, those immortal warriors, through the devil's kingdom^ safely to eternal rest. And for the body that indeed falls to the dust; but f«th assures me, that this shall be transformed and made like unto Christ's glorious body, and shall be re-united to the soul, and be its consort in everlasting happi-

We read in the book of Leviticus, concerning the house that was infected vnth the fretting leprosy, God ordered that it should be pulled to pieces and demolished: and we read of the order of God concerning the tabernacle, that it should be taken down when it was to be removed. Now the death of the vmked man>

and the saint may be compared to these two^.as to ih(^ diffeieiico of them. When a wicked man dies, bis body is like the bouse infected with the leprosy^ all the parts of it^ after being pulled down are thrown into rains and rubbish with execration. But when a saint dies, his body is taken down as the tabernacle was^ with a great deal of care, to be preserved till it be raised a gl<^ rious temple, for the Spirit to dwell in for erer. NOw since faith giveth us an assurance of these things lyb^t a dishonour is it to a christian,. th^t he should be unwilling to die. We read of the disciples, that when our Lord came unto them upon the waters^ they said it is a spectre, it is a spirit: they could not bear the apparition: but our Saviour said unto them, '^ Be not afraid it is Ij" It is I that am your merciful Saviour* A strange thing that we should be afraid of death ! It b Christ that corned by death to take us to himself. The reason why a saint dies, i& this, be* cause Christ will have those souls, which cost him so dear, ta reign with him in glory above, that he may obtain his purchased possession* Do but then consider with yourselves, how dishonourable it is to a christian^ one that hath made it his business and work to glorify and please God; what a shame it is to be unwilling to die 1 It argues as if there were some relics of infi* delity in him too powerful for his faith. Is it not a shame to a christian to read what is reported conc^ning a philosopher among the heathens, when Antigpnus the emperor threatened t^ put the philosq>her to death; threaten this, said he, to your in-» Solent courtiers, that are softened with sensuality, for I am prepared for death. Is it not a shame to a christian that he should not \^ above the fear of death, when a heathen philosopher speaks thus with courage and bravery, unmoved at the threatenf logs of it? What a shame it .is for a christian to be afraid of death, when God hath given him assurance^ that there is eternal rest above.

(2.) It argaes the OQldness qf car love to God and C&rwf* Love b an affection of union ^ it is that which is always aspiring and acting in desire, after the full fruition of the person beioved. And if there be the kai^ degree of holy love in the seal, it is that which causeth it to ascend in its dedres towards Ood^ to be vrithhim. You know as soon as theiire is kindled, the sparks will be ascendmg, and the flame arising ; so where there is a sin* eere love to God and Christy it is always in a tendency and indi^

nation towanb him. Therefore in the New Testament you have tfa]0 as the univeraal common character of christians, they are . those that, '' Love the appearance of Christ." This is their character. And pray do but consider how this coldness of our love that 1 am now speaking of, is aggravated upon one aeooant: our Saviour had such a love for us, that he left the bosom of hia Father, the throne of his g^ory, and descended into this lower atate of misery for us, that he might redeem us from iniquity, and recover us from our lost and undone condition* And shall not our love make us willing to €ucend to him where we enjoy him in glory? When the soul is divorced from the body it is immediately united to Christ, married to him for ever? Shall we not be willing to leave this world, that we may be united to him that loveth us ? How can we pretend to the love of Christ, and not have this inseparable effect of it, earnest desires to be with him ? Certainly this consideration should make us ashamed, that we live so patiently in this world, that we are not always under earnest longings and languishings to be with Christ above, that he may *^ Kiss us vrith the kisses of his mouth, whose love is better than wine;" and that we may enjoy his love which is infinitely sweeter than all the festival entertainments of this world. Did the love of Christ niake him willing to come from heaven to earth to siiffier for us; uid shall not our love make us willing to ascend to heaven to reign with him ? I know what I am now speaking, does no more affect a carnal heart, than if I were offering him a stone for food. But I speak to those that have this holy fire in their breasts, and that sincerely love Christ. Methinks it should make us ashamed, to be indifferent whether we continue still in the worid, or go to heaven.

(3.) It argues too great an attachment to the world; and how dishonourable is this to the christian. As if his heart were glued to these things; as if they were his chief happiness! I do not wonder if I s^e H carnal man that is rich and lives in pleasure, if Ae be unwilling to die. What our Saviour telk of the young man in the gospel, is true of such, <* He went away sor* rowfiil from Christ, for he had great possessions." For such a man to leave the world sorrowfiil, that hath his heart here, and his happiness here, I do not wonder at it. It is a badexchange that such a one mdies. But for the man that hath a title to an -eternal kingdom, to be .unwilling to die and leave this world,

CSAP. Xltl. or Tltil SAtNTB. tf7

BOiely Mfgoes a great degree of carnality in his breast^ that he diould be so taken with these trifles of time^ these empty vani«* ties^ and that he should be so unwilling to go to that place, where there is the only true treasure, and the only true pleasure and delight, and perfect satisfaction!

Consider how very dishonourable it n for a christian to be un* willing to die, thereftve let us labour constantly to conquer this aversion to death, this fear of it; the truth of it is, there is no excuse that a holy man can bring for hisjunwillingness to die; but indeed the very excuse increases the fault. If you say you are not yet prepared to die, therefore you fear death; it is your own fault that you are not every day prepared, seeing there is a strict and peremptory command of Christ to partake of the symbolicaJ representation of his sufferings, if you neglect to come, and say, you are not prepared 3 why are you not ? It is a guilty neglect of your souls that you are not prepared for this blessed ordinance, it is not your pretence of unpreparedness will free you, if you neglect and disobey this charge and command of your heavenly Father. So if you are unwilling to die and unprepared it is your fault that you are not ready for death. All those that are united to Christ and have an interest in him, and have mortified their lusts, O let them not be unwilling to die. Indeed many of those diat walk holily and humbly, and are conscientious christians, are many times afraid to die; I do not deny this. Sometimes it is with them in reference to the fears of death, as it is with one that hath wasps humming about him that have lost their sting; they miay terrify him but cannot hurt him. Death to a saint is like a wasp that hath lost its sling, it may make a humming ntMse about him, it may raise trouble and fear in him for a time, birt cannot really hurt him. Now to such I shall only say this; where there is a sincere humble soul, that hath made it its busi* neas to please God, although many infirmities and many sins have att^ed his performances (which the best sdnts are guilty of) ne^^erthelcBS do but consider, what the gospel saith concern* iag oar Saviour, it tells you he is your Judge; he that valued you so much as to give his life for you; he is your Judge; your Advocate is to pass sentence; and shall we not be willing to appear bdbre him that is our Saviout? Shall not the ransomed with jey give up themselves to their Redeemer ?

It is a terrible consideration to appear before an infinite God,

but this h a eomfortable consideration^ that his goodness is answerable to his greatness. That I may allude to that scripture^ that respects the saints coming to the throne of grace^ saith the apostle, *^ Let us come boldly to the throne of grace," Heb. 4. 19. So I may say, let a saint go boldly to a throne of glory; ivith boldness, calmness^ and joy let the saints deliver their souls up to Christ t

'' CHAP XIV

This affords comfort ia the deaUi of holy Crieodt.

X HE next use of the point is this; if there be an eternal rest remaining for the people of God, then this affords us solid com-fort intke death of our dearest jriends wlio die in tlve Lord, and who are ascended to enjoy this rest. It is one of the tenderest trials^ in the world, when God takes from us our dear relations and beloved friends. There is nothing more affects humanity, nothing more wounding, than when tho^e we value, love, and esteem, and delight in are taken from us. Now the apostle gives this direction, 1 Thes. 4. 13. *' But I would not have you be igno* rant, brethren, concerning them that are asleep, that you sorrow not even as others which have no hope; for if we believe that Jesus died and rose again, even so them also which sleep, in Jesus will God bring with him.*' Indeed for the heathen, that looks upon death as a gulph that swallows a man for ever, there might be sorrow to part with their dearest relatives; but for the saints that believe an eternal state, and have a well-grounded hope that those that are near them, either in consanguinity or affection, are removed from this land oi darkness to the inheritance of the saints in light 3 they should not be dejected^ nor overwhelmed with sorrow.

A dying believer should speak to his friends^ as Christ did to his disciples^ '* If you loved me, you would rejoice, because I am going to my heavenly Father." They are going to a place where they shall never be in danger of losing God, or their souls. We should refresh ourselves with consideration : though our departed friends are dead to us, they are alive to God in their better part; they are now infinitely and eternally happy. I shall apply by way of illustration for this part of the argument, that which wd read concerning Jacob and Joseph; Jacob, you know, was overwhelmed with sorrow at the apprehension of Joseph's death; when he saw Joseph's garment torn and covered with blood. Gen, 87.33. he said, " It is my son's coat, an evil beast hath devoured him; Joseph without doubt is rent in pieces. And Jacob rent his clothes, and put sack-cloth upon his loins, and mourned for His son many days." He thought a wild beast had devoured him, when at the same time, Joseph, the beloved son of his father, was seated next to the throne of Pharaoh in the rich kingdom of Egypt, and made governor of the land. We are wounded many times by the apprehension that our deceased friends are torn in pieces by death, this fills the channel always with new* sorrow, when we reflect upon it. But remember, if they were saints they are reigning in a better kingdom than that of this world. Your holy friends, you mourn for them as if they were torn in pieces by death, when they are reigning at God's right hand ; ^< In whose presence there is fulness of joy, and at whose right hand, there are pleasures for evermore." Therefore dry up this current of tears that you shed for the departed servants of God.

a 2

CHAP, xv;

Exhortation to prepare for this rest. Gcnerail rales for it| to purify oor-sfUes more and more, and perfect holiness in the fear of God; whereby our title will be dearer, and onr assurance more joyful. Special rulesi to fix our choice on this eternal rest as our portion; frequently and scrloasl^ think upon it; keep up earnest desires after it, and a llvcliy hope of it| aod strictly observe the Lord's Day,

xSy the way of exhortation to you all, to prepare fir tJds eter^ nal rest. It is at a distance from us, though the distance be but small from many of us. And there is a great deal of difficulty attending it; but the excellency and the glory of it is that which will justify our greatest pains and diligence in labouring for it. It is our Saviour's coun^l, '< Seek ye first the kingdom of God, and his righteousness, and all these things shall be added to you,'' Mat. 6. SS, Therefore seek it first. As we read the first part of God's creation was a heaven, ^^ In the beginning God created the heavens and the earth." An empyreal heaven^ the heaven of hea;yens was the first part of God's creation. And as it was the first part of God's work, so let it be the first part of onr work to obtain a title to it, and be qualified for it* Thus saith the apostle Paul, Phil. 3.. t3, 14. <^ Bre.thren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before, I press towards the mark for the prize •of the high calling of God in Christ Jesus." '^ I press towards the mark;" what vehement contention and earnestness do these words signify? So the apostle, 1 Tim. 6. 19. ''Charge those that are rich in this world, that they be not high-minded nor trust in uncertain riches, but in the living God, who giveth us richly all thing to enjoy, and that they do good, and be rich in good works, &c. laying up in store for themselves a good foun-'dation against the time to come, that they may lay hold on eternal life." And our Saviour tells us, *' The kingdom of heaven suffers violence, and the violent take it by force." All these

scriptures I adduce to show you, with what vigour, and <filigence^ and zeal, you should labour for an eternal rest.

Now in the management of this,

L I shall lay down some general rules how yon should prepare for an eternal rest.

II. Then some special rules for the government and conduct of yoursdves for the obtaining of it.

1. The first genera] rule is this in <»der to your preparation for this eternal rest: Jet it be- your constant care to purify your«» selves from all filthiness of flesh and spirit, 2 Cor. ?• !• saith the apostle, *^ Having therefore these promises; dearly bdoved, let us cleanse ourselves from all fikhtness of flesh and spirit, per* fecting holiness in the fear of God.'' What is that promise? It is this in the 18th verse of the last chapter, 'M will be a Fa^ ther unto you, and ye shall be my sons and daughters, saith the Lord Almighty." O cleanse yourselves from all pollution of flesh and spirit. Under the law no person was permitted to enter into the tabernacle but tl^tme that were legally cleansed. He that should go to sacrifice with his legal uncleraness died for it. O consider what is that legal undeanness to the unclean-ness of sin? What is the touching of a dead body?. What is this ? It bath no guilt in ttsdf, no moral turpitude in it. God for wise reasons enjoined it, and expected obedience to it, that a man that was thus typically unclean should not enter into the ta« bemaele. But O consider, one that hath the uncleaaness of sin shall not enter into the temple above, he roust be purified. Thus saith the psalmist, <' I will wash my hands in innooeney, and compass thine altar, O Lord.'' He speaks of the material aUar^ how much more should we be pure, holy, and undefiied, if we enter into the tabemade above ? We read in the book ot Esther, 2 chap* 12. ^<0f the vingins that were prepared twelve months for king Ahasuerus." The time that we are in this world is but as it were the mondis of our purification for the eteansing tift from sin, diat we may be fit for heaven. Let it be your oooatantserioos work to beeteansing yourselves, and purify* ing your hearts, Jam.. 4. 8. saith the apostle, ^ Draw nigh to God, and he will draw nigh to you t cleanse your hands, ye sinners, and purify your hearts, ye double-'minded." If you would have God draw near to you, and if you would draw near to God, yon must ^anse your hands, a^d purify your hearts; you must not

G 3

only be free fiom sins of d: crimson gniH, tliat nattthil conscience will take fire at; but you must be cleansed from ail inward affec* tion to sin^ if you will appear before God here; much more if yon will appear before him above: 1 John 3. 3. ^* And every man that hath this hope in him purifieth himself even as he is pure." There cannot be a rational hope of heaven without purification : because the promise that doth secure heaven to the saints, hath always this condition with it, only those that are ho* ly shall see God. ^' Follow peace with all men, and holiness, without which no'man shall see the Lord." ^' Blessed are the pure in heart for they shall see Gad/' There ^annot be a well-grounded hope of heaven without purification. And because every day we are so apt to contract defileYnent, let us purify and cleanse ourselves every day by the application of the blood of Christ, and watch over ourselves, that not so much as a vain thought, or an irr^>ular action be allowed by usi We must be always cleansing ourselves, John 13. 4. it is said, '^ Our Saviour arose from supper and laid aside his garment, and took a towel and girded himself. After that he poived water into a bason, and began to wash his disciples' feet, and to wipe them with the towel wherewith he was girded. Then cometh he to Simon Peter, and Peter said unto him, thou shalt never vrash my feel; Jesus answered him, if I wash thee hot, thou hast no port with me. Simon Peter saith unto him. Lord, not my feet only, but also my hands and my head: Jesus saith unto him, he that is washed, needeth not save to wash his feet, but is dean every whit/' These words are an allusion to the fa^ion of the country where they walked in san* dak, and their feet were apt to contract soil; and when they came to any house this was part of their entertainment to wash their feet. The moral is this, he that is sanctified by the Spirit of God and purified, needs not such a change as one that is un-* converted, bv^ every day he contracts defilement, and therefore needs to wash himsetf ev^y day with the blood of Christ. We should use a strict care and regard to ourselves, for we contract defilement every day while we are in this world: that part of holiness called mortification is to be carried on amtinuaUy, lest sins and lusts cleave to us. We should never cease carrying on thia l^essed work tiH if, come to perfection, because it is a necessary preparation to our living with God above. There is no unclean thing shall ever enter into the New Jemsalem. We must therefore

SO lri>our ta live^ thut when we come to die, ^' We may be found of God in peace, withoat spot, and blameless,'' without the least rebellious affection against him. This is that which will make death comfortable^ and will cause us to triumph oter it with the blessed apostle, 1 Cor. 15. 55. <<0 death where is thy sting? O grave, where is thy Tictory ? The sting of death is sin, the strength of sin is the law; but thanks be to God that giveth us the victory through our Lord Jesus Christ.'' If sin be pardoned and mortified, death hath lost its sting. Therefore I beseech you^ let this be your constant work, to be purifying yourselves from alV hypocrisy and all camslity, and all kinds and d^eea of sin^ and to attain to an unspotted holiness here.

2. To cleansing from sin, add the posfitrre duty of perfecting holiness in the fear of God : every day be aspiring after a complete conformity to God, and obedience to him, and to his holy wilL This is always in conjunction with the former. The crucifying of the body di sin^ and the quickening and vigour of the new man are inseparable. For sin is crucified by the power of grace^ and by the vigorous actings of it. So that we must la-boor that every grace (so far as is possible for us) may receive ita consummate d^ree here; not only that it be in us in truth, but in a degree of eminency, and to exercise those graces for the glory of God. The holy apostle doth make this inference that I am now speaking of, when he had been speaking of the glory of the re<* sorrection, I Cor, 15. uit. <* Therefore my beloved brethren, be ye steadfast, immoveable, always abounding in the work of the Lord, forasmuch as yoa know your labour is not in vain in the Lord.'^ Thia abounding in the work of the Lord is according to the sphere and compass wherein we are placed. We must always be diligent, active and zealous in the service of God; we must neither abuse our talents, nor neglect them, but be always improving them for the glory of God, and the good of our own souls, and the souls oi others; and this, that 4ve may be the more prepared for the eternal rest* And I would have you consider, that there is not the meanest christian, that is of the lowest rank, and of the smallest acoomt in the world, but may abound in the work of the Lord according to these circumstances, and that place wherein he is, and may glorify God emmently. I remember it is the exhortation of the apostle, and it is worthy your notice, speaking eoneeming servants, 2 Tim. 9. 10. *^ Exhort servants to be obe-

G 4

dient unto their own maatero, and to please tfiein ^vdl in all things, not answering them again^ not purloiningy but showmg all good fidelity, that they may adorn the doctrine of God onr Saviour in all things." Servants then were slaves, in the lowest degree of bondage, comparatively to what our servants are; yet they might by their good fidelity adorn the doctrine of God our Saviour in all things; they might glorify God eminently in their low estate, and so prefUtfC themselves-for this heavenly rest. I may illustrate this by an instance or two* Suppose a statuary, one that is an excellent sculptor, be employed to carve a statue, whatsoever the materials be, he may use as much skill in carving upon an ordinary stone as upon the finest marble. So whatso* ever thy condition is in the world, thou mayest glorify God in ^ it, and bring praise to his name, and show as excellent graces as be that sits on the throne. For our glorifying of God hath respect to that place wherein we are set, it is with reqf>ect to those circumstances wherein we are. As our Saviour speaks concern-* ing the poor widow that east her '^ two mites'^ into the treasury, she gave more than those that threw in their costly gifts, yea, though they had cast in a talent; for she threw in and gave ^1 that she had. It was esteemed more because o( her zealous affection. Thus we may glorify God in a low estate. . To give you another illustration. There are fruit trees of several kinds, and some fruits are more valuable than-others; that tree that brings forth abundance of fruit according to its kind, is a vidtMi-Ue tree. As that which is laden vrith apples, though there be other trees which bring a more excellent firait, yet this is an excellent tree in its kind. So a cbristaBn that doth adorn that place wherein God hath set him, briogii honour to God by diligence in his place, and prepares himself, for the heavenly glory. There are two things that are proper for ua to consider with respect to excellii^ in grace. 1. Hereby we shall make our title to heaven more clear, have a more jpyiul assurance of it. For let me tell you, a great light discovers itself to a weak eyse. Where grace is in its radiancy and luitre, it discovers itself to the soul. Whereas many holy saints of God, who have the truth of grace, yet because it is in them so strong and powerfiil, have not the comfi)rt of it. If you abound in graee, you shall httve an abundant entrance into God's heavenly kingdom. One that hath true grace^ his title to heaven is safe and certain> but not so.

CBAP. XVi OF THS SAIKTI. \Qi

eoinibfrtri^ al oae tbat bath faigbar dugnm of grace. Let me apply^one expiesdon of scripture to tUft purpose, Ephes. K 12* << That we should, be to the pvaise ct his glory who first trusted in Christ; in whom also that after diatyebdieved^ yie were sealed with that holy Spirit of promise^ which is the tannest of our in-faeritance until the. redemption, of the purchased possession/' Suppose a man contract a baigmn with you^ ahd give a small earnest, eiceept you be aasured of his flddity, you will be apt to fcar he may leave it and lose his earnest, but if he give you a great emuest, he is kept £rom breaking his oorenant and agree-mmt with you. If God give you his l^irit, it is an invioiaUe earnest that you shall come to glory; for God will not lose the earnest of his sanctifying Spirit in the least degree. Bat the more the Spint appears in its holy operaticms in the soul, we have a richer earnest, and a more blessed confirmation that we shall oome to heaven« Therefore this labouring to excel in holiness^ and aspiring and endeavouring to be eminent according to our places, gives us the most comfiirtable hqpe that we shall be for ever with God in heaven.

Let me give you one instance of this, and compare it with- ao instsnce in the Old Testament: we read of the apostle Paul, who always had a triumphing evidence of his being saved, he challen* ges heaven and earth, Rom. 8. 38. <^ For I am pjersuaded^ that naither life, nor death, nor angels,, nor principalities, nor powei% nor things present, nor things to come, nor height, nor depth) nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lwd;" andinanother plaea be tells ^By **l know whom I have beliei«d, and that he is able to keep that which 1 have committed to Mm against that day;" and when he comes to be sacrificed, he saith, 2 Tiiii. 4. 7, 8. ^ I have fought a good fi|^t, I have finished my course^ I have kept the faith: hencefeith is lud up for mt a crown of righte* ousness, which the Lord, the righteous Judge, shall give me at that day, and not to me only, but unto all them also that love Us appearing." Do you think this was the exehisive privilege oC Paul as an apooftle? No^ for he takes in all believers as sharing irith him in this privilege. The Spirit of God to a believer, doth i«itness with his spirit that he is a" child of God; and this he doth by to iHustration <rf those graces, which constitute hhn to be a son of God. We read that the apostle had a triumphant joy

in the fruit of his admiraUe holiness and fiddity to God; saHb he^ <^ I know nothing by myself;'^ he neglected no part of. hu ministerial work, that he might thereby honour God; and from thence did spring that blessed hope that he skoukl be with God in heaven for ever. Compare this instance of Paul mth that of David, who was an inspired prophet, a. man after God's own heart, a man of extraordinary rerelations; but walking care* lessly, he fell into presumptuous sins; O what dqsth of horror and perplexity was he sometimes in? *' My sins are more in number than the hairs of my head, and mine iniquities are gone over mine head, as an heavy burthen, they are too heavy for me; I am troubled, I am bowed down greatly, I go mourning all the day long/^ Psal. 38. 4, 6. And how <k)th he earnestly beg of God to restore the spirit of joy to him, Psal. 51. 11, 12. '< cast me not away from thy presence, take not thy Holy Spirit from me, and uphold me with thy free Spirit/' So that a prophet, if he neglect to glorify God, may fall under such unquiet fears as may render hia life a kind of death to him. A saint should labour to be always (as the apostle Paul v^ras) aspiring i^ter the perfection, of holiness. Phil. 3. 14«

3. Let us glorify God abundantly in our several places; for then we shall have a more ample rich reward, and the greater degree of glory above. There are some thrones in heaven which are higher than others, and brighter crowns, and more excellent degrees of glory; therefore '^ he that sows sparingly, shall reap abo sparingly; and he that sows liberally, shall wet^ liberally." He that is abundant in the work of the Lord, the blessed re-warder will proportionably reward him in the future state.

n. I shall now proceed to the spedal rules.

1. Fix your choice upon this eternal rest as your portion. As we read of Moses, when he was to depart from the children of Israel, this was his last and most affectionate counsel to them, Deut. 30. 19. ^^ I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live." So I say, choose this eternal rest as your supreme, good and happiness, without which you are undone for ever, and without which you had better never have been bom, or been in the lower rank of creatures. But you will be ready to thinki

that tbere we Btme but what will choose it« But pr«y consider what a choice it rnuat be; it must be with all those conditi<Mis^ and with all those difficulties, that attend this state, and are annexed to it. It is not choosing heaven and happiness abstractly, and only to have a desire to enjoy this blessed state, and to say, I will take thiy for my happiness; unless you consider the terms and conditions of it; now in short the terms are these: you must despite all things in comparison of it: you must suffer all things that are evil in the world, all that flesh and blood calls evil, if God by his providence call you to it, that you may attmn it: and for the gqod things of the world, take life and ail the endearments of it, and all the ornaments of life, riches, honours^ pleasures, friends, and relations, these must be all hated, comparatively, when eternal life comes in competition with them ^ for oar Saviour tells us, Luke 14. 26. ^^ if any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple/^ It is true, it is not meant as if God commanded an absolute hatred of them > but tbere must be such a love and choice of heaven above these things, that whenever'they come in competition, you must reject them as if you hated them: although there is a regular love to them allowed, it is but in subordination to Christ, who is the supreme object of our affections. The stars are in the heavens in the day as well as in the night; but their light is suspended when the sun appears, they have no light as to our peroeption : so God allows us to have a»natural love to our father, mother, &c. yet whenever they come in competition, all these affections must be suspended. You must love Christ and heaven above them all; though you must still retain a love to those comforts and mercies that God hath given unto you; yet you must hate and despise all in compari-iK>n of Christ; and as the apostle saitb, ^' if we suffer with him, we shall also reign.with him." Whatsoever may be objected to you to divert you from following Christ and pursuing heaven^ ypo must in the resolution and habit of your sonb despise it, and I^reCer Christ and heaven before it. <^ Be thou faithful unto death, and I. will give thee a crown of life." Rev. 2. 10. Be faithful in that covenant which God hath made with you in the gospel,.whatsoever befal you ', though it be the loss of life itself you must be willing to submit to it> that you may obtain heaven«

lOd THE BVBRJ.AmKO RX8T OBAP. XV.

When th^ 10 such a choice of hea?eh, it will have a bksBed cooimand and influence upon our whole iires. Now for your comfort consider these words of Christ, Luke 10. 42. ^^ but one thing is needful, and Mary hath chosen that good part, which •hall not be uken irom her/' O if your choice of heaven be sincere, firm, and constant, heaven shall never be taken from you; if all the powers of darkness, and wicked men conspire together, they cannot take from you eternal life; they may take away your teropord life ; but this shall bring you to that life that 16 eternal.

2. Exercise your thoughts frequently and seriously upon this eternal rest. The apoetle you ehail find, 2 Cor. 4. 18. declares what it was that gave him courage; '< while we look not at the things which are seen, but at the things which are not seen : for the things which are seen are temporal, but the things which are not seen are eternal.^ While we are here in this lower world, and our souls confined to flesh, we are not able to e^-ceive of heaven, according to its excellency and glory; we are not able to form proper conceptions of it, such as are answerable to its greatness and worth. But God hath been pleased to make such a discovery of heaven to us in the world, and in such fit and effective representations, that we may exercise our thoughts comfortably upon it. When Moses came firom conversing with God on the mount, there was such a lustre on his face as dazzled the eyes of the Israelites; they were not able to ifee the fiace of heaven upon the earth, they could not bear it^ and though he put on a veil, that they knew it was Moses. So the admiring amazing beauty of heaven we cannot see it unveiled; God hath therefore thrown a veil over it, and he hatli through that veil discovered so much of the glory^ heaven, that we know it is the most glorious state and the supreme happmess of the soul. Therefore we should entertain our souls with such representatives of heaven, as what the scripture makes, to set forth the joys of it. The scripture saith, ^' it is an eternal feast.^' tt is said, we shall *^ sit down with Abraham, Isaac, and hcch, in the kingdom of God/' It is an allusion to the manner of their entertainments. You know a feast is made for love and joy, and friendship. So this is an eternal feast, the souls of the blessed are always delighting themselves in God and one another. And then i^n,. to represent the j^ory of heaven^ the scripture

exptesseth it to you under Che notion of a 'kingdom, ibfaich is the highest d^ree of earthly glory; and it is called an everlasting kingdom^ aad a cra^n of life; and all this to show us that it is the h^hcst dignity that the reasonable nature is capable of. Then to show the riches of this kingdom, it is called the <^ in^ corraptible inheritance" that shall never fade; bay, to com-* prehmd ail together, the scfipture tells us, ^ we are heirs of Gody and joint^heirs with Christ/' We shall enji^ God in heaven^ who is the infinite and indeficient fountain of all good. So that now take into your thoughts, as distinctly as you can, what the joy of heaven is, and what die riches and glory of it'are. Then be diligent to serve and glorify God, and preparje fer heaven, i know all christians are not fit for neditation, that being so ex<* alted a duly, and heaven s6 sublime a subject. Yet still therer may be an ascent of our thoughts towards it, according to thkt leveral representations.

By mentation and serkms tiioughts we taste and see the good«-ness of God; atid we may enter into that rest, while we are here, by our serious and frequent thoughts of it.

3. Keep up in your souls lively and earnest desires dter it. it is the character the apostle gives* of all christians, 2. Tim. 4. 8w they love Christ's appearing; ^^ Henceforth (sakh'the apostle Paul) is laid up' for me a Crown of righteousness, whidi the Lord the righteous Judge shall gite me at that.day, and not to me only, but unto aH them also that love' his a^pearmg/'. But yo«r will say, the bitterness of de&tlf is not passed. How shall w«' eome to heaven without dying. L^t me iell ydb, the desires of heaven, in a saint, are superior to all his earthly desires. For: this desire of heaven, is tin overmHng ^me. When Simeon, hf an oracle, was told, that as soon as he should see Christ he should' die, Luke 2. ^. he did oot delay his gdog^ to see Christ. It is said, << he came by the Spirit into the\ tfdklple." His deshr^^ were drawn forth to see Christ; and how warhily did Ms dennf beat for heaven, that as soon as he had seen him he might de« part and he widi God for ev^. ^< Lord^ now lettest thou thy servant depart in peace aedmling to thy word, fdr mine eyes^ have seen thy salvation.'' Attd the apostle tdls us, Rom; 8. 211^^ ^^ the whole creation groaneA-^and-travuleth until now| and not only they, but we ourselves also which have the firstfruits of the Spirit^ eyen we ourselves groan udtfain ourselves^ waiting for the

adoption, the redemption of our bodies/' They that have received the firstfmits of the Spirit, by experience know what a blessed thing it is to have the favour of God, and they are in« Wardly breathing and longing after the foil enjoyment of him in heaven. Their adoption, that shall be declared vnth all solemnity and glory at the great day. '* The redemption of their bodies;" that is, the final accomplishment of their redemption : they that have the firstfhiits of the Spirit, they long after it.

4. Always preserve your hopes of heaven lively, and powerful in your souls. Hope is a grace that hath a most admirable influence upon the christian life. Faith and hope are twins, they prosper together. They are those two graces that are influential upon all other graces, and they will make a christian do any thing, or suffer any thing for God. It is the hope of heaven that always purifies us, that makes us with jog encounter all the allurements and terrors we meet with in the cause of God. The scripture compares it to armour, and makes it one of the chief parts of the spiritual armour, the breastplate of hope and love. It is that which defends us against all the fiery darts of satan and wicked men. Indeed if we deface the seal of the Spirit, and blur our evidences, it will make us act in the service of God, just as a limb out of joint; that is, neither with strength nor eomdiness. But if we act grace lively, it will give continual vigour to us in God's ways, and make us wait for the salvation of God. As we read of Jacob, when he was blessing his sons, he breaks <mt into a rapture, '^ I have waited for thy salvation,

0 Lord.'' This hope will make us wait for salvation till God is jdeased to give it. If I have hope, as an anchor, it will make ne outride all storms, and cheerfully to endure all troubles for the obtaining of salvation.

5. and Lastly, If you would prepare foi* eternal life, O then be careful to keep the Lord's day holy. For the sabbath here is a short |dl>ridgoient of our eternal rest: it is, in truth, an anticipation of it.

•, Heaven, I told you, is a sabbath rest, it is such a rest as implies the most noble, excellent, vital and joyfol exercise of the spul in the entire service of God. And that person that accounts the sabbath-day honourable, and esteemeth it* his delight, and says as David, '^ a day in thy courts is better than a thousand ;

1 had rather be a door-keeper in .the house of my God, than

reign in the tents of wicked men :'* he that looks upon this sa* cred time as his privilege, that spends this whole day in the service of God, either in the solemn assembly, and public society of God's people, or in his family, or in his closet, and most secret addresses to God, he is preparing for the eternal sabbath above. 0 what a sad indication of a carnal heart it is to dislike this holy day.

One that looks upon the Lord's day as a melancholy interruption of his carnal pleasures, and saith, *^ when will the sabbath be ended ?" as those carnal wretches among the Jews, hath no affection for God and his service. But they that spend the Lord's day in heavenly exercises, and with holy affections, and pass from one day to another, from hearing to prayer, and from prayer to holy conference, and can entertain«their souls with God, and enjoy communion with him in these duties: it is a blessed evidence that they are prepared for the heavenly glory, and for the enjoyment of God in this eternal rest. The soul by the duties of this holy day, and the instruction it receives thereon, is made fit for an eternal communion with God above. What is heaven? Do not deceive yourselves; it is not such a rest as a carnal heart imagines. Heaven is the enjoyment of the divine presence, and consequently the joyful exercise of all our faculties upon God, with regard to his excellencies and perfections, our admiring of him, and loving him, and praising him, and magnifying him with the highest veneration, and with the most inflamed exercise of love, delight and joy, and all those holy affections which will be our work and blessedness in heaven: so much as you exercise of these, so much of heaven you have in you here. Therefore make the Lord's day your joy; and let every hour of this sacred time be dedicated to God. When the sabbath comes, welcome it with the most joyful affections, remembering that the Lord's day here, will prepare you for the eternal sabbath above: and if you be in the Spirit of the Lord upon the Lord's day here, you shall have the Spirit of the Lord to rule and govern you, till you come to the kingdom above, where you shall enjoy this eternal rest that remains to the peopk) of God.

DIVINE MEDITATION.*

PsxL. CXIX* 97. O how loU I thy Uw! It li my medltatlota all the day.

The Book of I^salms is entitled by Catvin, * The Anatomy of the Soul/ wherein all its inward workings are made visible. In this text we have the working of David's affection, and the motion of his understanding represented to us. Here is the working of his affection,-^' Oh how love I thy law!*' Here is the motion of his understanding, '^ it is my meditation all the day/' Constant love produceth continual meditation on God's law. I intend to fix my discourse upoo the latter part, concerp* ing the meditation of David; and I suppose this may be one reason for which he is entitled, <^ a man f^r God's own heart," because of the heavenly frame and temper of his spirit.

David was always ascending to God, and descending upon himself; to endear God to his soul, and to engage his soul to God. " When I awake (saitb he) I am still with tfeee." Peal. 139. 8.

« This aod the following dlieoune were taken in ihort hand, as delivered hy the Dr» They were ihowa to him, aod net hii approhatlon as to the faithfulnoM with which they weretakea dowa, thongh probably, withoat the least idea of their publication. They obflously want his fiaishiog hand. Ed.

VOL* III. 9

In the discussuig of which duty of meditatioD, I ahall use this method.

L Explun the nature and kinds of it. IL Show the necessity of it. '

III. The time wherein this duty is to be practised^

IV. Those admirable advantages which it brings to the soul.

V. Lay down those rules whereby you may manage it the more cheerfully and succeas&Uy,

■iae a e^

CHAP. L

Of <he nature of meditation. It U ipecnlatiYo or practical. The latter described, and the description opened. Occasional meditation. The sin of neglecting it^ and the advantage of performing it. Deliberate medi* tatloii: which ii either direct or reflective.

I. 1M[eDITATI0N is a duty so rare and unpractised, that I think the knowledge of it is not among all christians, the exer* cise of it is among very few; and therefore if I should tell you that it is an unaccustomed duty^ this might be an imperfect account of it.

In the general. Meditation is the vehement motion of the understanding, for that is the leading faculty in this duty. And that I may the more fully expliun it to you, I will consider its kinds: it is either speculative, or practical.

1. Speculative meditation is this: when there is a serious inquiry made afver some hidden truth, when the soul purposeth to enrich itself with the treasures of knowledge; and this is practised by many rational men; I mean those, whose understandings are more refined • and raised than ordinary people's. But if our meditation be merely speeulative, it is but like a win-

^HAP. U ON DIVINB MBDITATION, US

ter sun, ynhUah chines but doth not wann. This therefoie I shall not speak of*

2. Praotical meditatiom The and whereof is to bring the soul to a serious detestation of sin, to a closing with, and em* bracing of the will of God i this is that I intend to treat of, and it is like blowing of the coals to warm the soul. Which I shall describe to you in this manner.

Meditation, is the serious exercise of the understanding, whereby our thoughu are fixed on the observatioa of spiritna) tilings in order to practice.

i. Then here is the act, it is die serious exercise of the un* derstanding. And in this respect, meditation is an inward secret duty; the soul retires itself into its closet, and bids farewel to the world. It is an invisible duty to the eye of men; and there-fore carnal persons do not relish it; it is an exerdse of the understanding ; it is that duty whereiqi we do not converse «tvith drossy outward things^ And this is another reason that renders it so difficult to the men of the world. You may observe this as a rule, that every duty the more spiritual it is, the more carnal men disrelish it; and therefore they will rather hear the word than pray iu their families ; and rather pray than meditate; and what is the reason ? Because meditation is a more spiritual duty. Nay further, because it is ao exercise of the understandtr ing, therefore it is one of the moot noble works that a christian can perform $ reason is then in its exaltation. When the soul doth meditate, it doth put forth the most rational acts, and then is the soul most Uke to God; for God spends an eternity in contemplating his own essence and attributes. That is the act,

ii. The quality of this act, whereby the thoughts are fixed. There is a gre^t ineoosistenfcy in the thoughts of men; but meditation doth eh#in and fasten them to a spiritual object. The soul then lays a command upon iuelf, that the thoughts (which otherwise are very fleeting and feathery) should be fixed upon its object.

Tius duty upon this very account is very advantageous: you know a gvden that is watered by sudden showers, la more uncertain in its fruit, than when it is refireshed by 4 constant stream; so when our thoughts are sometimes upon good things, and then fun off; when they do but take a glance (as it were) upon holy objects, and then run awav; there is not such fruii

H 2

brought into the soul as when our minds by meditation do dwell upon them. The rays of the sun may warm us, but they do not inflame unless they are contracted in a burning glass; so some slight thoughts of heavenly things may warm us a little', but will never inflame the soul, till they be fixed by close meditation. Therefore David (who was an excellent man at this duty) telb us, Psal. 112. ?• his heart was fixed^ and suth the same concerning the frame of a good man.

iii. Consider the object of this meditation; our thoughts are fixed on the observation of spiritual things: all spiritual truths are symbolical to a gracious heart, and will yield some advantage to the soul; but there are some particular truths which may be of more usefiilness. To instance in two or three. Meditation fixeth itself upon the joy and glory of heaven, that so the soul may aspire and breathe after it; it fixeth itself upon the ^efiRng'nature of sin, that so the soul may for ever renounce and fibhor it; it fixeth itself upon the never dying worm and fire of hell, that a christian Inay always labour to eschew it, and run from it. Such objects as these the meditation of a christian is fixed itpoh.

iv. Consider the end of meditation. It is in order to practice. There ar^ many persons that fly over a garden of flowers, (I mean over many spiritual objects) their thoughts run and they gather no honey, they bring no fruit to their souls; but this is not the way of. a christian ; and therefore spiritual meditation is thus described by God himself. *' This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein.'' Josh. 1. 8. The end of it is to observe for practice and use. So in the Book of Job we have an expression applicable to this purpose; ^* lo this, we have searched it; so it is, hear it, and know thou it for thy good.'* Job. 5. 27- Some know things that they may know them, and some know things that they may be known, and taken notice of; but spiritual meditation draws forth the strength of an object for a man's own good. iHow this practical meditation, is either occasional or deliberate.

1. Occasional meditation, that is, when the soul spnrituali2eth every object, when the understanding is like a limbec that distils something from every thing it sees and views for the good

rf the soul. This is that spiritual dhemistry that turns all metaU into gold. Our blessed^ Saviour was a mast eminent example of this, he drew spiritual matter from natural objects j the gospel is fiill of parables upon this aocoont. ^

A christian should.laboiir to see all things in :God, and God in all Jthings. Evexy stream should lead him to the fountain. All things hare below should he.but a ladder toTaise up his.soul to God. I shall speak more of this occasional meditation^ because it is of great use, and he that neglect it 1. Reflects dis-> honour upon God. 2. Is injurious to his own soul. 3. Doth neglect the creature. I speak now of Jthose meditations that Hiay be ifdsed by those variety.of objects before us.

(1.) He doth reflect dishonour upon God. The end of the creature is this, that God may have and receive a tribute of hpnourand praise; and therefore God hath infused a reasonable soul into the body of man, that so man might be a considering creature, whereby he hath fitted man for meditation : this duty doth oblige all rational beings. See Job 3S. 7. Where the Lord speaks concerning the work of creation, when *' the morn-* ing stars sang together." As tmods sing at,the break of day, so in the morning of the. creation the angels sang together; and God expects it from man, ^^beoaase he hath give)) him a-reason* able soul. Our five senses aue so many doors whereby the ex^^ temal objects are conveyed to us, and the soul is to take notice pf them. Nay for this very end did God create man in the lastr day of the creation, when he had made a feast he btou^ maa as thegu^t,.and whenhe hadfiroHjied a pdace^ be produced man.to dwdl.in it; and what is the reasmiy >bitti this, that he might ^ify the Creator? When God Had adorned the hea^ ^vens vrith fitars, and the earth: with flowers; tJien he brought forth.liiaa to give him the praise of all. The first sabbath was inatiftuted for this end, that men might solemnly bless God for the creation of the world.

(2.) He that doth not meditate occasionally injures his own aoul. He that makes u^e of the creatures, and doth tiot learn by them, robs himself of the best part of thai which he should*, enjoy of them. The creatures are but the adumbrations of the infinite majesty that is above. Now will any man content himself with psnnted meat for food? So wilt thou content thyself* with the bare enjoyment of the: creature $ axul not ascend up to*

H 3

Hi M DIV1N8 MBOITATIOM* CHAP. f«

God ? He hath given thee the creatures upon this account^ that they might be instruments to raise up thy soul to himself.

(3.) He neglects the creature. • There is nothing within the whole circuit of nature, but is of some use to raise up our souh to God. From the sun, to the stone | from the cedar, to the violet; every creature hath a voice to teach us something of God* This whole world is a school for man. All the creatures spell this to US) that there is a God. Now if we neglect this use of it, by our meditation, then we neglect the creature. The whole creation is a well tuned instrument, and man is. to make the music; and if we do not by meditation raise up our thoughts to God, we are in the fault. 1 will not pass it over without reck<« oning what advantages the soul may get by it. .

1st. This will dispose and fit the soul for admiration and praise of God. \Vhat is the reason that men do rather wonder at the effects of art, thhn at the works of God in nature ? but this^ because they do not meditate upon them ? So that many per-* sons «et God beneath a painter or carver* Praise and admini^ tidn is the going forth of the understanding upon an excelknt object. Now when you shall read the book of the creation, you will have reason to praise the Author of it. When you cast your eyes upward and consider the sun, O meditate and take notice ef this, that bright sun is but a shadow of God 1 It is God that bath stretched forth that rich canopy over our heads. When you east your eye down, and consider the vast body of the earth, it bangs in the sor, which is so weak a thing that it cannot hold up a fedther, ip is founded upon the power of God., When yois consider the vast .collection of waters in the sea, that «sudi m raging element should be bounded with the saod, which is the weakest thing ; how should (his teach us likewise to admire \m power! He that will but converse with the creatures thus by way of meditation, will learn to admire the useearchable wia^ dom, the unspeakable goodness, and the in&iite power of God* r . 2dly> As it will dispose the soiil for praise, so for thank^iv-ing. Now this differs from praise, thus; when I praise a things I respect the worth of it) when I am thankfol for a thing, I re*^. spect.my interest in it. Now when a man shall, consider thW great world, and all things here below were made for the glory «tf God, and the use of man, this will raise our thanksgiving to God, and inflame our love to. faim« .What is the reason that we

are more gratefuT for small courtesies of men, than for the rich benefits of God ? ' But because we do not meditate on them.

3dly. This occasional meditation upon the creature without us, .will be an excellent ground for our faith and dependance upon God. Our Lord Jesus doth urge his disciples to believe upon this account. Saith he^ ^* do you not see the lilies, they neither sow nor spin, yet they are clothed with a richer garment than Solomon ? Do you not see the sparrows ? there is not one of them falls to the ground without a providence, and you are of more worth than many sparrows/' Matt. 6. 26. When a christian shall consider thus; God is the great master of the family of heaven and earthy he makes provision fpr all his crea** tures; and if my God takes care of these things that are inferior to me, much more will he take' care of me; for it is Christ'4 argument, 'f ye are of mora value than many spacrows.'' Nay^

41y. This occasional meditation, will be a means to cure, th^ most vicious part of our lives; ^or n^liat is the wickedest part of a man's life ? it is his vain thoughts. As in nature there is no vacuity or emptiness, but a vessel is either filled with liquor oc the air j now the more water you pour in^ tf)e more air goes but^ So if you would but store ybpr souls with these occasiona) medir tations, it would thrust out vainaqd vile tIxo)]t^hts. Oh it is a rare temper when a christian is always upon the wing. When he is like the beams of the sufi, they touch the earth, but the body of the sun is fixed in heaven. So it is with a christian when he converseth with the world, but enjoys God.

51y. This occasional meditation will enliven thy obedience to God. When thou considerest'thus with thyself, that thou art always maintained by the expences of his providence, this will encourage thee in his service. A master looks for the service of him he feeds and maintains ; so if you consider you are always supported by the charges id, f^e^gc^ce, and every good thing given^ is the fruit of God's 'bbuiify"; nay, that all the creatures observe God by a perpetual law, this will Iikewi$e raise thy ohfi^ dience to mm.. . . ^^^^ ' r, . .»} ■ - "• :>

The sun always runs his cou^sev wtkb6ut.enor.ior ialterati^n. All the creatures here below will contradict their own proper nature to be subservient to, the vfll of God, such medita^tidis aa these will enliven your obedience. Ijq sum'up all: occasional wiedltation brings this advantage to Vis, "the world, which is the

H 4

house <»f m9n^ is made the temple of God. A|id th^n are all th^ creatures used according to the design and end of God, for which they were created, when all these beams of goodness which shine from the Father of lights, are reflected'upon him again.

2. There 13 deliberate meditation, and that is t)vo-foId: it is either direct or reflexive.

(1.) Direct.. When the understanding fixeth itself upon some truth, and draws from it thos^ advantages which may be proper to itself. We read of Isaac, thc^t *' he went out' into the field io meditate." Gen. 24. 3. The word in its primitive signification hath this import} that he went forth to confer with truth; when there is a mutual and reciprocal discourse between truth and the soul, when the soul meditates upon tl>e law of. God^ takes the command of God, add speaks to it, and the command speaks to the soul, there is a mutual' conference. Therefore it is said, " the law shall talk with the^,** Prov. 6, 22. it shall give thee direction hoiv to manage the course of thy life.

(2.) Reflexive meditation; and that is, when there is a solemn discourse between the soul of man, and himself; when there is a colloquy crjr soliloquy, an inward conference between a man an4 his own heart, and ht inquires how the state and case stands ii) Reference to himself, whether or no reconciled to God ? and piit§ practical questions concerhiiig his everlasting state.

\cHAP..n:

Of tlie necessity of meditation. Deliberate meditaUoli eoninaiiileil. Hin* derances of it, disability, maltitade of baiioess, laziness^ and seosual • 'pUanMdi«$ vedecied OB, "The du^y ^renedi *

lit ' ' f' • . ^ 1'' . . . • * ' ■

|I- jL Coipe now to'the sjM^ond head, the necessity of this deliberate mei^itation..' I^ is nqi of arbitrary coucemment^ but it

is jieceuarj^ God. commands it; aaith he to Joshua, '^thou shall meditate in the law day and night, that thou mayest observe to doy according to all that is written therein/^ Josh. 1. 8. Joshua was a prinqe of Israel, had numerous employments, and jet notwithstanding such multiplicity of business, saith God to him, ^* thou sbalt meditated" And Hag. U 5. '< thus saith the liord of hosts, consider your.ways." It is a doty which falls under an absolute command, and this command of God cuts off all the Tain pleas of carnal men, and all those hinderances wbidi take them.oif from this duty. There are four I shall name, all cut off by this command of God.

i. Some pretend their unfitness for this duty; they want both temper and matter; they cannot confine their thoughts to aii object, and tfiere is such a barrenness in their souls, they have not spiritual objects to discourse upon. For answer, consider,

1^ That man's disability doth not give him an exemption from 4\ity. jif you have lost, your power, yet God hath not lost his ^gbt^ He commands you to do it, and will this be a sufficient plea at the last day to say, you cannot do it ?

2. This unfitness of thine proceeds from a coiruptedness of spirit* Thy.b^art is carnal and sensual, and therefore thou.canst not meditate on, spiritual things. If there were but love in thy souJ^ that would nail thy heart to holy objects. ^* Oh fa<vw bve ) thy law! it is my meditation all the day" (saith David in the text.) Dost thou think one sin shall excuse another? You cannot meditate^ what is the reason ? because you hw^ carnal hearts. Nay^

3. This a^i^es ^hou bast be^n guilty of the n^ect pf tbia 4u1yi ^hou art unfi^ bfscause thou bast neglected iu We may see iiif nature^ those beasts that.are very fie^pe^ y^ are tamed by custom^ and manageable by use. A little phiid will lead a beast when he hath been used to it; sp t;hy though w^iicb are very fleeting and unruly, yet if thou didst use to call th<m to an account, if thoU didst issue out ,a command, and wast resolved to serve God in (t^s .d^ty^ this would bring thy thoughts to a consistency^

ii.. (And this is the common objection against this and alt other duties) Mutitude of business. There ams many who will tell you^ that they are so harassed by the employments of thia

world, that they cannot spend time in this duty solemnly^ and seriously. But to answer. '

1. Consider, that the duties of religion^ are not slight matters^ to be performed in an idle hoar. Shall those things which are the special acts of thy life, give way to thy worldly occasions ? Suppose you should hear a husbandnnin say t^us, I have so much business that I can neither plow nor sow, would you not look upon that man as mad ? and doth it not argue a greater madness, for a man to say thus; I have so many employments that I eadnot mind, or meditate upon those things which relate to eternity ? I told you before, that a prince cannot plead dismission from this duty, although his employments are very numerous. Nay,

2. A muitittide of business is so far from dismissing thee from this duty, that it should rather excite thee to it. For argue thus, if my affieurs be many and various, I have more need to meditate upon the law of God, that so' I may behave lAyself therein with a clear and cfaeerAil conscience; and therefore pre* tend not this, for this will never avail thee at the last day.

iii. Much lesd can spiritual laziness, give us an exemption from this duty;-and this (in truth} is the great cause why men do not perform it. Vain men lie upoa the bed of security, as if gvaoe would drop*out of the clouds; as if glory were the fruit of a ftw-verbal prayers; this is the temper of worldly men, but this will never ^tase you from this duty. If you do but cOttsi-dey that heaveti itself i»'the reward of the victorious, ^ the violent take it by force.'' Matt. 11.12. If the duty require sweat and pains, temeraber that there is a crown which is promised as the reward of \\t- ^Blessed is the man who meditates iil tll^ hw of the Lord)-' l^sak Ti 1,2. thet^ is a blessed etenritjr thatlshall be his portion; and consider this, how many of the wof Id spend the flower o^thdrtime^, the vigour bf their affectiottb, the strength of their bodies, arid all in the service of sin; thejr toil like horses in the service of ^in*; and shall they spend more of thefa* Istren^th and time in that.virork which is die worst drudgery, an(I when their wages is eternal death, than you will do in the work of God ?

iv. Sensual pleasure is another hinderance of this duty;" the pieaaures of the world discompose our soub, and unfit our bodies for the duties of m^ditatioli. A voluptuous nran is like water^

which 18 a fluid element^ and frequent in motion; who can set a seal upon water? Now when thy soul is drenched in pleasures^ it is made fluid, and always moving and running, from one thing to another, and this unfits thee. Oh rememher this, the sweetness of religion is incomparably more than all the pleasures of sense. If a christian would but experience this duty of me«> ditation, and .observe what a rich income both of gface and joy it prodaoeth to his soul^ I should need no lurgument to press it upon him.

You have heard the nature of meditation, that it b a duty obliging all of us; Oh that I could persuade you to a serious and conscientioiis exercise <if it t Oh that every day you would oooaecrate sotne time to meditate on the wordi It is an ex* pression of Bellarmine before his book. The Ascent of the Mind to God; writing to a great man, he tells him, ^ the pretence of outward employments and the like, cannot exeuse hhn from this duty;- foi no man can say thus, I have -m much'4)U9iness that I cannot eat or sleep; much more let thy soul (which is the bettei' part) have some nourishment erety day/ Be fi^uent in occa* Clonal meditation, and raise up thy soul to God by it, and remember the scripture isaoomment upon the book of th« creature. Andset apart sometime fei^ solemn- meditation. What is the reaaon the lordiaances are so unsuccessful? but because men da not meditate:.; Why do we make such slow pnqgress in the waya of ehristiaiiity, and our 86uls drive like Pharaoh's chariots without wheels'? but because we do not meditate. Why-are w& «o frequently vanquished by sin ? but for want of meditation.

The great reason why some draw back, and others make nor swifter progress, is this, because they are not seriously and con-' ataotly and cduaetentiously every day doing something in thi^ duty.

CHAP. III.

Of-Che time tor meditation. ThefrsqveDCly of It; urfed byf^omotWvs, The coniiBiMBce of it. Monivf, cveaiAg, ni^ti and tlie lablMlli day, the most proper seuoos for it.

III. M H£i time for this duty;. and there are three things I shall opeii to you in reference to that; the frequency of it; the continuance; the seasons when we may most for the advantage of our souls draw, forth otr meditatioiis.

i. For the fre<piency.

In the general you must kuow^ the scripture doth not pon* tively determine any set times wherein we are obliged to me* ditate.

. Spiritual pnidepce fBrnd holy affections should give rules ^o us (or the frequency of meditation. The scripture speaks in general terms^ David tells us of a godly man, that he '* meditates in the law day and night.'' Psal. 1.2. Col. 4. 2. Eph. 6. 18. And as for his own practice, although he had the bustness of a kingdom, and the pleasures of the court to divert him, yet saith he, it is my meditation *^ all the day,'' which implies the constant disposition of his soul to this duly, and likewise that orcfinarily he was wont to set apart some portion of every day for the perfer-ipance of it. There are two things which should penniade you to frequency in it.

1. By frequency, you will make your thoughts more pliable for the discharge of this duty. Your souls will be more accom-* plished and fitted for the exercise of it. Yon know that customary running makes a person long breathed. So when we often use ourselves to this duty, our thoughts will be more consistent, and we shall be more improved and ripened for the exercise of it. Whereas he that long neglects it, will find diat meditation first is unpleasant, then unnecessary, at last burthensome and odious; and this proceeds frt)m disuse.

2. Long interruptions of it will hinder the firuit of it* When there are large gaps and strides between our performance of this

duty, we lose the benefit of our former meilitations. As it is with our bodies, if a man makes a free, and liberal meal, this will not maintain his body to morrow, and a day after, but he must have constant food, else nature languishes and decays; so you meditate to day, but if you should neglect it for many days after, you will lose the benefit of it, and the soul decays and languishes. If the bin! leaves her nest for a long space, the eggs ehill and are not fit for production; but when there is a constant rncubation, then they bring forth: so when we leave religious duties for a long space, our affections chill, and grow cold; and are not fit to produce holiness, and comfort to our souls; but wlien we are constant in this work, then shall we find the advantage of it I

ii. For the ^continuance of this duty, how long must we continue in it ?

I answer, so long ordinarily till thou dost find some sensible benefit conveyed to thy soul. The nature of man doth much disrelish this duty, and we are apt to be soon weary of it; our thoughts are like a bird in the cage, which flutters the more because of its confinement; so our thoughts are apt to run stray-ingly out, when we confine them to such a duty as this is ; but he that begins and doth not proceed, loses the benefit of the duty. As it is in the kindling of a fire in wet wood, you know continuance is that which must cause the flame. When you blow at first, there is a little smoke arises, by holding on you raise sparks, but he that goes forward at last brings it to a flame. So it is in the duty of meditation; when you begin to meditate npon spiritual things, at first you raise a smoke a few sighs towards God; by continuance you raise some sparks of heavenly desires; but at last there is a flame of holy affections that goes up towards God. Now you should not orditiarily leave the work till the flame doth so ascend. When a man goes forth in a calm and serene evening, and views the face of the heavens, he shall first see i^ star or two twinkle and peep forth; but if he continues, both their number and lustre is increased, and at last he sees the whole heaven is bespangled with stars in every part; so when thou dost meditate upon the promises of the gospel; at first it may be one star begins to appear, a little light conveys itself to thy heart; but go forwards and then thou wilt find when thy thoughts are amplified and ripened, there will be a -dear light.

more satisfaction eonveyed to thy so»il; and in continuance the covenant of grace^ will appear bespangled with promiaea as heft« yen with stars^ and all to give thee satifaction,

ill. For the seasons of meditation*

To that I answer, there is qo time in itself but is alike pleaaing to God, and there are no hours that are amiss to a gracious spi« rit. Yet nevertheless there are aoine particular seasons, wherein our affections are more smart and vigorous, wherein our thoughts are more lively, and more disposed £:»* this duty and contemplation. Now we should choose these seasons. I will instance iu some seasons which the scripture speaks of.

1. The mombg, after the body hath been composed by the sweetness of rest, then is a fit time for meditation, and there is a ^uble reason for it.

(1.) Because we should consecrate the firstfruits to Qod. We should pitch our virgin thouglits upon him, and upon spiritual things, before they are opened to the embraoements of inferiot dbjeets; When you awake in the morning you have many suit-» prs that attend your thoughts. Now have a oare that it be not with you as it was in the inn of Bethlehem; strangers took up the rooms in the inn, and Christ was excluded, luid put to a manger. So in the morning, vain worldly thoughts take up the room of .your souk, but God and Christ are excluded. We should honour the Lord with the first of our substance, and with the first of oof thoughts and afiections.

(2.) In the morning meditate upon this account, because the influence of the duty will be visible in your lives in the succeeding parts of the day. That wherewith a vessel is first seasoned conveys a lasting savour and tincture to it. So holy meditation, leaves an abiding tincture upon our hearts all the day. It is an excellent expression of Solomon (speaking of the law of God) ^« When thou awakest it shall talk with thee.'' Prov. 6. 22. What is the meaning ? As servants come to their masters in the morning, and receive rales from them, how they shall direct their business in the dayz so a gracious heart takes directions firom the law of God, in the morning, how he should manage himself all the following parts of the day. Gen. 24. 63.

2. Another season for meditation, is the evening. For this we hove the example of Isaac recorded in scripture, that he went out to meditate at even-tide.

3. In the nlgfht season, when wr bodies «re rqioa^' in the bed^ tb^ our ^^ should be repo^ 4n th^ bosom of God by •weet meditation* , We have the command of the Lord for this^ ^^ Commune with your own heptts upon your beds and be still/' Psal. 4.4. And there is a double arg^ument which may move you to this night-m^itation. •

(1.) Because then our souls are 8e<|uestfered from the business of the world; they are retired from all the noise and tumult of things here below, they are not distracted with the incursions of sensible objects; and at such a time as that is, we are best fitted for meditation. Secrecy, silence and rest, dispose the soul for meditation; and all these we enjoy in the night season; then we are excluded firom company, motioo, and business*

(2.) Because when the curtain of darkness is drawn over the world> our hearts are apt to be filled with a religious fear of God, our souls are more composed in the night, and we have more awful apprehensions of God. And therefore observe the connex-ioa^ ^' stand in awe and sin not,..com)nttne with your own hearts upon your beds* The bed is an image and a representation of the grasve,'^ and at such a time as that is a man may be mors serious and composed in this work. David says^ '^ My reins also instruct me in the night season/' Psal. 16. 7* the meiining is David's inward thoughts did then read a lecture of divinity to him*

4. The sabbath day, is a season tor meditation. This should be the temper of every christian to be in the Sfurit on the Lord's ^y. On that day when our Saviour did arise from the earth<^ our souls should ascend to heaven.

Consider with yourselves, the Lord's day is «type of heavenj and contempla^OQ is the work of heaven. The rest of the sab* bath is but an abridgement of that long eternity which the sahit9 shall enjoy with God; and the employment of heaiven » contemplation. The giorified spirits above are always exefcia^ in a ste^y view and consijderation pf; God's infinite glory^: Now %}m sabbath being a type of heaven^ «i|d ^ns^itation bet||g ithe I work of heaveuj certainly this day is the most fit settgn for medita^ lion. As fi>r you who disrelish this duty, and are ynaequaiated with it, do you expect heaven P Your inditfposiftioB to this duty will be a bar to keq> you firom blesaednes^) and hinder yon bom entering into that rest. A gracious soul upon the Lord's day by

his meditation may convene with God; he may discoune mth the inhabitants of another world, he may enjoy as much of God 88 this interposing veil of flesh and blood will admit; the onl^ difference between a saint in heaven, and a saint upon earth who meditates upon God, is in respect oip the degrees and the manner of their fruition. For otherwise a saint upon earth enjoys hea* ven especially on the Liord's day, when every duty receives a spe* dal blessing, and therefore the duty ct mentation.

CHAP. IV.

Of the ad^Mts^M of meditatioii* It inprovct the faculties of (he teal, by opening the understand log, and raising the affections. Makes prayer, the word^ and sacraments effectoal. Improves the graces of faith, hope and love. It briogs comfort. Increaaei hoif aei*.

IV. X HE advantages of meditation, are so many and so rich, that methinks the consideration of them might draw forth the most sluggish spirit to the performance of this duty. 1 confess the duty is difficult, but consider the pleasantness of it, out of the strong comes sweetness. The advantages of it I shall rank under five heads.

i. Consider what an improvement the faculties of yoursoob Wfli reeeive by meditation.

1. I ^irifl begin with the understanding faculty.

Meditation f s the nurse of wisdom, it is the most excellent instrument to convey knowledge to the soul. There are two defects'in every man's understanding, there is darkness, and there is a fluidness in his understandhig, that he cannot fix himself upon an object.

Meditation cures .both these. For the darkness of his understanding, meditation takes the yeil from the face of truth. The glory and beattty <^ tnith^ doth not consist in an expres-

sion, but we oaght to penetrate into the nature of it by meditation. We have an expression of Solomon, speaking of know* ledge and understanding, he bids us to ^^ Search for her as for hidden treasure;''.Prov« 4. 2. observe the expression, you know jewels, do not lie upon the surface of the ground^ but they are hid in the rec^tades of the earth, you must dig for them before you can enjoy them. Truth is in Ptofiindo, and our understandings are dark. Now you must search for the truth of God as for hid treasures. He that rides post through a country is never able to make a full description of it; and he that takes but a tmnsitory view of the truths of the gospel, will never come to the full knowledge of them. It is meditation that makes them appear to our eye in their beauty and lustre. I have read a si^-militude of Peter Martyr that converted one. Suppose yon should see a company of men dancing at a great distance, you would look upon the men as full of madness and frenzy; but if you draw near, then you will find their motions regular and full of art: so many mysteries of the gospel if you look upon them at a distance, they are above reason, they seem to oppose sense, you cannot see the truth of them; but bring them to a near dis^ tance within the view of thy soul by meditation, and.then you wiO see their excellency and glory.

Meditation is that that doth- take away the darkness of the understanding; and then for the fluidness of the understanding, because it is apt to spring from one thing to another. Meditation in its very nature is the fixing of it. Take one instance, but it is above all, it is such an instance, as should command the most knowing persons in the world to follow, 1 Piet. L 10. There you shall find the words, ^^ of which salvation the pro^ pbets have inquired, and searched diligently, who prophesied of the grace that should come unto you,'' and verse 12. speaking of the mysteries of the goepel> '< The angela desire to look into them.''

Now observe, if the prophets who had the immediate asdst-a&ee of the Holy Ghost, did make a serious inquiry, and narrow, search into their own prophecies, that they might come to know, the meaning of them; should not this encourage ua to make'in^ qoiry into the truth of God by meditation? Nay the angels of heaven, they bow themsdves and pry into the mysteries of the gospfsl by a serious contemplation^

VOL* III. 1,

2. Consider, as meditation dbth open the understanding, and presents truth to the brain, so it raiseth the affections. Know-kdge without meditation to warm the affections, is like the glancing of a beam upon a wave, it fills it with a little clarity, but doth not heat it; so when there are many notions of truth in the brain, if meditation doth not apply them' to the heart, and fix them upon the soul, the affections have no warmth by them. Slight visions make shallow impressions. He that with a run^ fling eye looks upon a piece of broidery, doth not see Che curi* •usness of the work, and* therefore doth not admire it. So when we with a running eye look upon the truths of the gospel, no wonder our affections are not raised towards them. David speadiing»concerning.his meditation, "While I was musing the fire burned, my heart was hot within me." Psal. 39. 3. It is musing makes the fire to burn. Thus meditation enlightens the understandings and inflames the affections. . ii. It is the great instrument whereby the ordinances of the gospel become effectual to us. I shall instance in three of them. 1. Prayer. 2* Hearing. 3. Receiving the Lord's Supper.. And you shall see what an eminent advantage meditation conveys to all these.

1. For prayer. Meditation before prayer, is like the tuning of ah instrument and setting of it for the harmony. Meditation before prayer doth mature our conceptions, and exercises bur desires. What is the reason that in praj'er there is such a slight discurrency in our thoughts, that our thoughts are like dust in the wind carried to and fro; but only for want of medi-tationi? What is the reason that our desires like an arrow shot by a weak bow do not reach the mark ? but only this, we do not meditate before prayer; he that would but consider before he comes to pray to the. pure majesty of God, the things that he is to pray for, pardon of sin, and the life of glory, how would this cause his prayers to ascend like incense towards God ? The great reason why our prayers are ineffectual, is because we -do not meditate before them. David expresseth prayer, by meditation; " Give'ear to my words, O Lord, consider my medication." Psal. 5. I. ' . 2. For hearing the word, the benefit of that exceedingly depends upon meditation. Before we hear the meditation is like the plough which opens the ground to receive the seed, and afker

we have heard the word it is like the harrow which covers the new sown seed in the earth, that the fowls of the air may not pick it up: meditation is that which makes the word i\ill of life and energy to our souls. Wliat is the reason that the most of. men come to. hear the word as the beasts did into Noah's ark, they came in unclean and they went out unclean ? The reason is because they do not meditate on the truths they hear; it is but just like putting money into a bag with holes, presently it falls out: so the truths they hear preached are put into shallow neglective memories, and they do not draw them forth by meditation, therefore hearing the word is so little effectual; it is said '^ Mary pondered these things in her heart." When men are sick of the lientery disease, (in which they do cast forth their meat as they receive it in) the body cannot be nourished, there cannot be those degrees of strength that others receive; but when our meat is digested, then it conveys blood, spirits and strength to all the parts of the body; hearing the word is like ingestion, and when we meditate upon the word that is di^ gestion; and this digestion of the word by meditation produ-ceth warm affections, zealous resolutions, and holy actions; and therefore if you desire to profit by hearing of the word, meditate.

3. For the receiving the sacrament, there you shall find that meditation is necessary before we receive, and in receiving. Before we receive, the great duty commanded is examination; now examination is managed by this duty of meditation: he that meditates aright concerning Jesus Christ, who is the author, the object and the end of the sacrament^ he that considers with himself,, what rich testimonies there are of grace to the worthy receiver, and what sure marks of vengeance to the unworthy receiver, how will this dispose his soul for coming to this ordinance ? He that meditates of his infinite misery out of Christ, and of his feticity in Christ, how will this sharpen his desires to eome to the Lord Jesus ? So in receiving, we should then meditate upon the sufferings of Christ; for the sacrament is the abridgment of Christ's agcMiy; and upon the affections of Christy for the sacrament is the copy of his love* And he that receiver the sacrament with wch meditations, will find his graces to be better and stronger, than the graces of others who neglect this

1 2

duty. The sacrament is food^ and so you must receive it ^th an appetite, with strong desires, and it must be concocted by meditation.

iii. The third advantage^ the graces of the soul receive likewise an increase, and an advantage by meditation. Graces and meditation are reciprocal causes of each other; as food maintains our life, and our life dispenses our food, so here meditation maintains grace, and grace exercisetb meditation. There are three graces I will instance in, which all receive support, and strength from this duty.

1. Tlie grace of faith. Our thoughts are the purveyors of our faith; when faith declines and languishes, when our thoughts are ready to terminate in despair, then meditation brings a cordial to our faith, and raiseth and recovers it. Meditation upon the grace of God^ and upon his power, is the most eminent suppor*-ter of faith in all our temptations.

Meditation upon the grace of God. When a bleeding soul considers thus, God hath promised mercy, not to those who de<-serve it, but to those who want it; the promises are not built upon goodness within me, but upon graee without me: this rai« seth faith, and produces life and spirit into it. So for the power of God, when we are in the midst of external wants and many dangers and hazards. When the soul shall meditate thus; that God by one fiat, by one word, gave being to the world, that his power is infinite, how doth this underprop our faith? We have examples of this recorded of Abraham, it is said that *^ Abraham accounted that God was able to raise him up even from the dead." Heb. 11. 19. How did Abraham's faith become victorious ? God commanded Abraham to offer his son Isaac. Now the promise was this, *' In Isaac shall thy seed be called." Now how did he preserve his faith ? Considering or meditatmg, thai <^ God was able to raise him up even from the dead." Abraham considered thus much, there is such a a power in God, that ra^ ther than the promise should be made void, the resurrection of Isaac shall be more miraculous than his birth, God is able to raise my son from the ashes of a consumed sacrifice; and therefore Abraham offers up his son willingly, as to his dispositioo and frame. So meditation of the truth of God, that he is the Father of lights, in whom there is no shadow of change^ the Holy

One of Iwael that ca&not He, that his life aiid honour are engaged fi>r Ihe performance of all bis promises j this supports and underprops, all our declining faith, and makes it victorious.

2« Hope, which is another grace in the soul that thrives, and flouriehes by the help of meditation. JPaith i» coniinned, and hope is enkuged by it. The chriAtian who meditates upon these mcomparabte (but invisible) thii^ that belong to another world: Oh this will'enlarge his hc^eand make it, the more generous and . the more active. If a christian would but by meditation consider ail those enamouring notions of heaven, and blessedness which the scripture lays down: if he would consider it aa his portion, as a treasure, as a crown of glory, how would this enlarge his hope ? Experience tells us, that men of low thoughts have barren hopes; the weakness of our hope, and the lownes^ of it proceeds from the neglect of meditation.

3. The grace of love that is begun and refined by meditation in the soul of every true believer; there is a love of desire towards God, and a love of complacency in him. l^^ow meditation doth fire both these; there is a love of desire in him towarda G^, there is an aflfectionate longing after him: a thirsty Iovq ia the aool, that longs for an interest in Christ. Now what doth it proceed from ? but frotn diis, from a consideration of our infinite want of CShrist, from a seriotts mediCatioo of those treasurea of grace, that are in the Lord Jeaus. And then Cor the love of eomplacency, that flows bom this. As the love of desire flowa from the meditation of Christ's benefits: aothe love of complacency arises from the meditation of his excellencies also. The persmi of Christ is invested with the most attractive glory, he is the image of hk Father: now it is meditation that opens to ua these exoeUencies of Christ, and the glorioua.blessings we re-oeive from him, and so raiseth kwe of delight in him. It is meditation that blows our love into a purer flame, and raises it to a higher degree; therefore as yon desire to have your love refin^ and raised towards God, m^tate«

iv. Meditation, as it advanceth the graces of the soul, so the comforts of the soul. God conveys comfort to us in a rational way, and although he is able to ram manna in the wilderness^ and to cast in comforts to our souk, without any labour of ours, yet usually he dispenseth comforts according to this standing rule: he that doth not work, ahall not eat, he that doth not la-

i3

bour in the duties of religion, shall not find the sweetness of religion. Now meditation is the serious and active performance of the fionl, to which God hath promised comfort. I will open this by this consideration. The promises of the gospel do not convey comfort to tis, as they are recorded in the word merely but as they are applied by meditation: I will illustrate it by this similitude, the grapes white the^ hang upon the vine, do not produce that wine which cheers the heart of man; but when they are squeezed in the wine press then they yield forth their liquor, which is of such a cheering nature: so the promises while they are in the word barely, do not send forth that sovereign juice, which cheers our hearts; but uiien we ponder them in our souls, and press them by meditation, then the promises convey the water of life to iis. There is an expression of Dawid, which suits with this, Psal. 63. compare the 5th and 6th verses^ " When I remember thee upon my bed, and meditate on thee in the night watches, my soul shall foe satisfied as with marrow and fatness ;*' observe the connexion, meditation turns the promises into marrow, it conveys the strength of them to our souk. One morsel of meat chewed and digested, dispenses more nourish* ment than a greater quantity that is swallowed down whole; eo one promise that is ruminated upon, and digested by meditation, conveys more comfort than a bundle of promises in the head, that are not meditated npon, which we did not consider. Nay, consider this, the comfort which meditation brings, is the most spiritual, refined joy that we are capal)Ie of. The pleasures of the world may excite laughter, but they cannot produce solid joy; but meditation produceth solid joy in the heart; the things of the world may gratify the bestial part of our bodies, but it is spiritual meditation that rejoiceth the angelical part <^ our souls within us. Indeed meditation is that which makes a man to be a citizen of the New Jerusalem; he can take a walk in the paradise of God every day, and pluck fruits oiF the tree of life, and draw water from the weils of salvation. He that performs conscientiously the duty of meditation, doth maintain such a correspondence with God as the angels do: such a one doth enter upon his possession of heaven by degrees and steps. Therefore if you desire the comforts that are spiritual and heavenly, perform this duty. ▼. It is eminently usefiil to produce the ])Ower of holiness in our

convereations.' There are two parts-of holiness in our lives, the one is the discharge of religious duties, the other is the repelling of temptations; now meditation enables us to both these.

1. It enable^ us to the discharge of religious duties, because it conyeys to the soul the livdy.aense and feeling of God's goodness ; so the soul is encouraged to duty. David hath an expression, ^ J^y lovingkindncss is before mine eyes, and i haVe walked m thy truth.*" Pfial. 26. 3. Meditation is that which malies religious duties to be reiVeshments to us; we look upon tbem as our ornament, and not as fetters, because meditation makea them sweet to -vs. You shall And'in scripture there ts a connexion between meditation and practice^ between memory and duty. Therefore it is said, Numb. 15. 40. ** Thou shalt lemember these things to do them," and Psal. 119. 11. ^^Thy word have I hid in my heart, that I might not sin against thee," and verse 15. ^< I will meditate in thy precepts, and have respect unto thy ways;" meditation is that which fills the soul with a liveljr sense of God's goodness, and so encourageth 4is to duty.

2. Then secondly, for repcHkig temptations, and for the con« ipest of them meditation is eminently uaefiil. For consider the lapses of God's people proceed usually from inoogitancy, and for* getfiilnessj if Peter had remembered that prsemonition of Christ, he bad not'fallen into that sin; but because he' was incogitant and forgetful, he fell into a snare: so we are surprised by inco* gitancy and neglect. Now meditation is that duty that draws forth suitable truths against every temptation, the memory is the exchequer of the soul, and there is a treasury of God's com»-mands; now meditation goes into that treasury, and draws foidi fresh arguments against every temptation, and therefore if you desire to be holy in your lives, perform this duty, and be seriouir and consdentiotts in the discharge of it. What jan orator said in another case when he was asked, what was most eminent in rhetoric and oratory, gave this answer, pronunciation, pronunciation, pronunciation; so if I should be asked what do I think is the best means and way to advance the faculties, to make tba ordinances firoitiiil, to increase grace, to enlarge our comfort, to produce boUness and the like, I should answer, meditation, um > ditation, meditation.

I 4

CHAP. V.

Of mlet for tbe managing meditation to advantage. Rales which respect Ch« person. Freedom from the goiltof sin. Purity of heart. A treannre of diviDc traths. Sobriety in the use of worldly things. And fervent love to spiriloal ones. Rules which respect the object. It should be what has a tendency to advance holiness, suitable to our present sta'e and temper. Bales which respect the daty. We should be sfs methodical, and psMrtIco* lar as may be. Discharge ouiselvea of worldiy things. Beg the assistance^ of the Spirit. Stop the first cxcursioiis of our thoughts: \%hich will fix our miods. We most meditate by way of argument, comparison,'emission in com|flaiots and desires, and by impressions charging and checking oar own ■ouls: which will warm oar afectioBs.

V. X HE rules, I shall vedpoe to these three heads }

Those which concern the person, that is to exercise this diity> i«—Those which respect the choice of our object ^-^Those roles iidiich may direct us how we should meditate on the object witb success and advantage.

u Those which concern the person exerciring this dvty. 1. Rnk. ^* Labour to have thy heart cleansed from the guilt of sin.'' A tumultuous conscience is very unfit for so calm and sedate an exercise as meditation. It is said,, that when an elephant comes to the water, it disturbs the stream that it may not see the repxesenti^ion of its own visage; thus it is with guilty consciences, they cannot endure to look in the glass of medita-tion lest they should have a view of tlieir native form. We read concerning the devils when they were near Christ, they asked bim whether he were ^'corne to torment them*before their time ?" This is tbe language of guilty creatures, therefora they do in effect otter the same words with the devil; <' Depart from us we desire not the knowledge of thy ways/' Job 21, 19« He that bath the sense of his guilt upon him, when he me^ dttates on God, this brings to his remembrance the holiness, tha justice, the truth of God ; and this .reminds him of his ruin, and so makes the duty very unpleasant to him. And by the way, take notice, this is the reason why wicked men are always either carried away with the pleasures or the business of the world, so

tbat they iray not 'have liiDe to iiiake inward reflections upon. dieir own state and meditate on their own conditian. As it ia with a mili^ if yon do not pHt.eora into it, it will grind itself; so they fill their minds with the vanities and bunneaises of the worlds that they may noC grind upon themaelves: therefore cleanse your soqIs by hearty appUcataoos of Christie bloody if you desire to be fit for this duty«

2. Rule. <^Lid)oar for a pure heart/' The former rule respected the guilt of sin, this the defilement. Meditation is founded in the puigative part of religipn* There is a^-double reason for this rule, partly because sin.;darkens the understand* ingj it defiles and dims the soul. A soiled glass yields nQ4:lear. representation of things: so when the heart is soiled with the fikh of sin^ it.is not fit for this duty. Partly upon this accouitf^ because sin as it darkens the understanding, so it unfits the soul to receiire any benefit by this duty. That doth which is white* is receptive of any ookmr, but that which is black will not change. So here, when the heart is cleansed and purified from the stains of sin, it will be moulded into the form (rf* any truth the soul meditates upon ; but when the blackness of sm is tbere^ it is not receptive of any colour, or very dilficuUly* Gerson. makes the first step of meditation,. to be an humble repentance^ iqpon.this acQO^nt, because it cleanseth the soul.

3« Rule. <^ Treasure up in your souls a stock of spiritual, truths/' .Truth is the food of the soul, upon which it exerdseth its digestion and dqpastion; when a man hath laid in, he rm^. by out. Mat. 12. 35. there is an excellent expression, <^ A good man oot of the good treasure of his heart bringeth forth, good things.^' Truths in the soul are like gold in the.ore: meditation coins the gold and brings it forth, in holy discourses and jNOOs actiomu Whereas where there are no spiritual mines of traih in.the aoiftl, it is no wonder the thought^ coin dross and vanity*. Igwmmoe is that which doth impovfffish the soul, and canseth ua to be barren in this duty of meditation.

4. Rule. ^ Sobriety in the use of all worldly things," is an snoeUeat! help to meditatioii. A holy art of moderation, either in respect of the cares of the world, or the pleasures of the world; for an excess in these discomposes the mind, and unfits the body for this spiritnal duty.

Tht basioess of the worId» to speak of that firsts will unfit us

for the duty of meditation. When tbe mind ascends this hill, it must be light and free, and the burden of our cares must.be laid aside. Have you «ot seen a bird, when her wings are Hnied, bow unable she is to put forth herself, and to ascend by flight into the air? Thus it is with a man who is encumbered with worldly business, his thoughts are dinged together, and his soul-is unable to take its flight, and to mount upward. And there-, fore we have an expression in the canticles, Christ speaks to his spouse, <* Come ray spouse let us go forth into the field," Cant. 7. H. which imports a retreat and sequestration from the business of the world, and a retirement from tbe hurry of worldly affairs.

And as the business of the world, so the pleasures of this work! likewise exceedingly unfit us for this duty. When children's minds are set upon play, they are very unwilling to go to school; so when men's minds are set upon pleasure, this alio-< nates their hearts from such severe exercises as meditation* I have read concerning Jerome, he complains of himself, that although he was in a detsolate wilderness, yet his fancy conveyed him to the dances of the Roman ladies. So it is with pleasu-' rable persons, let them sequester themselves from the vinble Qompany of men, yet their fancies are filled with corporeal resemblances : carnal pleasures make the heart fat, and so make the soul unable to perform such exerdses as this is. It is said goncemtng the ass which is the dullest of all animals, that his -heart is fattest of all creatures; this is very applicable to this duty of meditafion. And therefore as you desire to be free and ingorous in this duty or exercise, disentangle yourselves from the cares and pleasures of the world.

5. Rule. ** Labour for fervent love to spiritual things," and this will be an excellent help for the performance of tliis duty. Holy and lirely affections do both incline and chain the thoi^hts to spiritual objects. As ail rivers proceed from the sea, and re--turn to the sea; so our thoughts proceed from our affections,^ and our affections are enkindled by our thoughts. This is the reason why the master comiption, doth engross our thoughts, because our love is set upon it. Thoughts and affections arere-^ dprocid causes of each other. As the body conveys heat to the clothes, and the clothes preserve the warmth of the body; so our thoughts are excited by our affections^ and then our affections

CRAP. V. ON BIVIKB llf]n>ITATIO;(.

Ao east forth their strength and efficaoy upon oor Noughts. Our thoughts enkhidle our affections^ and when the affections are kindled they cause our tlioi^ghts to boil-over, Psahn 39. 3. ^ While I was musing, the fire burned," and David says in the text, *^ Oh how love I thy la«r! It is my meditation all the day."

ii. Those rules whieh respect the object^ that is to be medi* tated upon, the first of which is this.

1. Choose such an object as hath a tendency in ii to advance holiness. There are some pmnts in religion, whieh are chiefly, speculative, there are others whieh are more practical.. Now as the tops of mountains are barren, but the humble rallies fraitful* So speculative points are barren, and the meditation of them is ineffective. I'here are some slight dishes whieh gratify the pa* late, but have no substance in them to feed and strengthen the body: so there be some truths which though they ar^ deliciousy yet they do not produce holiness; and although they may plea^ the taste, yet they yield no solid nourishment to the soul. Therefore choose such an object, as may at onee more clear thy understanding in respect of knowledge, and also itiflume thy af flections God-wards. We lose much of the benefit-of medita* tion, when we pitch our thoughts upon those objects which are^ not most fruitful. And here by the wi^ observe, that many-meaner christians do thrive more 4n holiness, than (hose of richer gifts upon this account, one sort are more subtile in the mo-tion of their understandings, and the other are more sincere; they meditate upon those objects nmt iruit&Uy in reference to-their lives, and so they make a eensible pnogvessin the ways of religion, wliereas others are barren.

2. Meditate upon those objects whieh are suitable to thy state. Our state respects either our temporals or our spirituals. Now lor our spirituals, I would direct'your meditation answer* able to that expression of Christy where it is said, <^ the Spirit shall convince the workl of sin, of righteousness and of judg* ment.'' John 16. 8. Now proportion your choice to the state wherein you are: as (or example, art thou in a state of security ? Let the object of thy meditation be the evil of sin*, its intrinsical evil, and its consequential evil, is thy soul pressed with the guilt of sin ? Let thy meditation then respect the righteousness-of Christy th0 infinite sufficiency and amplitude, that is, in the

merits the Lord Jems, whertby he ib aUe to repair all the inja* lies that have been offered to God's justice. Is thy soul sensible of the worth and excellency of the divine image and life ? Then meditate upon judgment, upon holiness, how thou art obliged by an indispensable necessity, to )ive purely and aeeording to Che gospel. So in reference to temporals, let your meditation be suitable to youi; state: are you honourable? Then let your meditation be concerning your own vileness. Thus when David was raised to the throne: ^< What am I Lord, and what is my fether's house ?'' Or, do you abound with the riches of tbis U£e? Let .your meditation be how to exercise your stewardship to the best advantage. ^^Tbe liberal man deviseth liberal things." Isa. 23. 8, So, is your state afflictive? Then medi-> tate upon the wisdom of God, who dispenseth not a grain more than your stiength shall be able to bear, or whatever attribute may yield you comfort or advantage in such a state.

3. Choose such an object as doth correspond and b fit to pre* sent the temper of thy soul. God hath been pleased to allow us variety oi objects. Sometimes we may contemplate the mysteries of the gospel, sometiqaes the beauties of the creation: when we are not fit for the severe exercises of the closet, we may go forth into the field, and there may consider the wisdom, power^ and goodnesa of God, which are visible in all this works.

iii. Thirdly, and that which I principally eye, is, to, lay down eome rules, to direct you about the manner how you should per** fimn this duty. The person bring disposed by those qualities } and the object being chosen; how you should then meditate upon that olyect: the general end you should propound to your* selves is, both to taste and see bow good the Lord is; at once to have beams of light in our undeiataadings, and influences of heat upon our affections; but sight ami go before tasting, therefore our endeavour must be to manage this work aright: those that go by water for pleasure, do not cast out the net; but those do so that make it thar gain and trade, that so th^ may catch the fish: so if we do intend to make an advantage, to our souls in this duty, we should cast the net aright. Now there are two things I will open. 1. How you should fix your thoughts. 2« How you should warm your affections whai you are meditating, on the mercies of God.

1. For fixing our thoughts observe the following particulais.

(1.) Meditate in a m^thodiealway. Begin with those things \chich are low, and then ascend higher^ you will find a sensible advantage, by an orderly management (^ this duty; for this will he of special use to ecmfine oar thoughts. When we run from one object to anodier without onk¥, we lose the benefit. As when there is a crowd of persons press fimvard to go through one door, all are hindered in their progress: so when our thoughts run from one object to another, we cannot proceed nor make imch sensible progtess as otherwise we might do, one thought hinders another. He that intends to go several ways, goes no way: so he that lets the eye of his soul run from one object to another without fixing, "Idseth the advantage of this duty; and therefore let us use an order and method in our thoughts.

(2.) Let your meditation be as particular as you can, in refe* rence to the nature and circumstanced of the object. You know that particulars are affecting, and therefore we should labour to have as mimite thoughts concerning every part of the object as we can; as to give you an instance, suppose my meditations were fixed upon the mercies of God, then the best way were to rank these mercies under, several heads. Some are spiritual^ some are corporal. If you would meditate upon the common mercies of. this life, then take your rise with David, from the , very first beginning of your being. ^* My substance was not hid frcHn thee, when I w%is made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance^ yet being impcsfe«t, and m thy book all my members were written ;" (as an artificer first draws a model, and then finisheth it.) And then pnooeed a little, he brought m<e safely into the worlds (wliich mercy would be thought miraculous but that it is ordi* nary.) And when I came, he provided two bottles of milk fo? me before I could hdp myself; and aU my days mercy and my soul have been as twins of the same age, and day; and then consider the'mercies of infancy, and childhood, and youth, and riper years. And then think of the merries that respect the day^ ttid the night; how God is Hke a pillar of cloud, and fire; and then divide these temporal mercies, 3ome respect the estate,' some the name, and some the heakh. He that shall thus medi-* tate upon the mercies of God, he wHl by experience find, that he needs an eternal life to be thankfid for the mercies of this temporal life« . *" -

(3.) Befoi«you begin the work, let there be aserioitt dis-chai^ of all worldly thiRgs; whenever we engage in any duty we are apt to look back, because we do not leave the world behind us. • Thereibre when you begin this work, issue forth a practical decree, a strong resolution that you will not endure any vain thought to interpose between God and your soula ; this is the girding up of our minds, that so we nay not be hindeoed in our race.

(4.) Beg the assistance of the Holy Spirit: he that is Ale to stop the sun in its flight, and to bound the waters in their course; he is able to fix thy thoughts and to stop their motion,

(5.) Be careful to prevent or stop the first excursion of thy thoughts. Many times our thoughts hurry us away before we are aware; whereas, if there were a carefiil watchiulness, to prevent the first diversions, we should be more constant. In a town where there is a constant watch and ward, vagrants are stopped from entering, and hindeied from conversing there; so if thy soul watch the first motions of thy thoughts, those vagrant ex-^ cursions of them would be prevented. Yet take this caution : suppose thy thoughts on a sadden do glance forth upon a carnal object; do not pore upon the thought, but rather proceed in thy work. For here is the devil's policy, to get that by reflex aets, which he cannot get by direct acts. And many times a christian loseth the advantage of the duty, by poring upon his vain thoughts. It is just like a crier in the court that calb for peace, and by his noise makes more disturbance. A man that is bent to go a journey, doth not regard the barking of every dog; so when thou dost deri^ to ascend this mount, do not r^ard every vain thought that may be injected ; but strengthen thy resolutions, and go forward in the discharge of thy work. • 2. How we may perforkn- this duty «o as to inflame and fire oiur afiections : for that take these four particulars.

(1.) When thou dost meditate upon a subject, vrfaich is of spiritual concernment, let thy thoughts work upon it by way of argument, and serious eoosideration both of the causes and of the effects of the object. As now suppose I were meditating upon the eonversion of a sinner; here my thoughts should ascend to the cause of this converision; it is the Spirit of holiness, be that is able by his power to raise from the grave, is. alone able to raisei firom the power of sin: and then we should descend to the effects

tiTthings/for the etfects ak interpretem of the nature of their causes.. An to instance; suppose I were meditating upon sin; consider the efiects of sin, the fall of the angels^ they were the 'Courtiers of heaven, and the associates of God; but sin is that which ciut them from their first habitation. So if jou bring your eye lower to the fall of man; certainly the poison is very deadly, one draught of which destroyed the whole race of mankind. If you look upon the effects of sin^ which are inward, there you shall find terrors of conscience; there is a spiritual tophet vHiich sin hath enkindled: sin is that whidi causeth a man to walk up and down with a hell in his own bosom. If you look outward, upon men's bodies, and consider the effects of sin, all the diseases from the scorching fever, to the lingering consumption; all are the effects of sin ; and chiefly if you re-^ gard the terrors of another life, if you consider the never dying worm, and the ever living flames; these things discover the nature of sin.

(2.) That so this work may be the more efficacious upon your. affections; manage it as by argument, so by comparisons. I. By similitudes. 2. By comparing those things which are opposite one to another.

: 1st. By similitudes: they have an excellent force to prevail upon the soul, they are of great use, both to enlighten the un-demtanding, and inflame the affections. To enlighten the understanding; a similitude is that which presents a truth clearly to our apprehensions: by the knowledge of a material thing that is visible, we come to the sight of a spiritual thing that is invisi ble ; and therefore our Saviour trained up his disciples by earthly similitudes: you know a double medium helps the sight, therefore old men look through spectacles. Similitudes are like a double medium, and as they help our apprehensions, so they exceedingly inflame our affections. We naturally love pictures; mow. a similitude is the picture of truth, for fancy to look . and gaze on; far instance, we all of us naturally are full of timorous-ness in the dark. Why do I not much more tremble at hell ? " For there is blackness of darkness." We all of us fear death: then why do I not^ fear sin ? which is the death of the noble part, which destroys the soul. Thw if you find* your hearts duH addrsluggbh in the duties of religion, compare thyself with the creatures beneath thee^ as thou art a rational being. The sun

and stars obey thdr Creator by ft eonskuit law; there ia an im^ alterable teaour of thar obedience: and why do I iwerre, and wander from the ways of hotiaeas ? They will contradict their private nature, to obey the commands of God; and why should I gratify my carnal justs and pleasures to disobey God? As the Lord said to them in Malachi, when they were negligent in reference to their religious duties, he bids them put it into a temporal case, ^' offer it to thy governor, will he be pleased with thee."&c Malachi K 8.

2dly. Manage this comparison by way of dissimilitude, and compare thiogs that are unlike one with another, and this will work on our affections. For instance, compare the ea^ness of Christ's yoke with the bondage bf sin, and this will raise your affections, and iut^nder them in reference to the Lord Jesus. Compare the beauty of holiness with the exorbitances of a carnal life: consider every ^ner hath many lords, many tyrants over him; but he that is a servant of Christ, hath but one master, who is full of meekness and sweetness* These lords command contrary things; and thus while one lust ravishes the soul to itself, another hales it to another object; whereas all the commands of Christ are regular, and they all concentre in one end, to advance the glory of God. Then consider the different fruit; those that are slaves to their lusts, have sin for their work, and hell for their wages; their service is drudgery, and'thetr recem* pence eternal death: but the ways of God are liberty here, and glory hereater. The comoiands of the gospel, are not fetters^ but ornaments, and they bring a crown ; how wodd this cause the soul with a greater willingness to submit to the commands of the gospel! Shall wicked men draw sin ^ as with cart*ropes f*^ Isa. 5. 18. that is, diall they toil and q>end themselves in the service of their lusts ? And shall 1 refuse obedience to that God whose service is perfect freedom ?

3. When thou art meditating that so it may be fhritfo!; kt there be frequent emissions of thy soul to God: let thy ithoiq^lita be moulded into words, and that, (1.) By way of compiaint. (2.) Sy way of desire.

(1.) By way of complaint, as when thou hrt meditating eon-> ({eming the. glory of another world, then leieet upon thy aoni thus, and compUin to God, Oh wretched man that I am, wlio ^m chained to this earth I My treacherous nature hetraya m^

CHAP. T. Oir BITINX MBBfrATlOIT. Ui

U> the vanities of this life. Oh that I sfainild be iasensible of qnritual joys! and chanaed by aeiuual delights 1 Oh that I ehould be so mad upon and fond of perishing vanities, and dis esteem and undervalue a blessed eternity! Thus we should complain to God of ourselves^ there should be confession mixed with this complaint.

(2.) These emissions towiuds God should go forth in a way of desire and request to him. We should breathe forth our souls thus. Oh when shall my brazen affections be melted ? When shall I be unglued from the world ? What, shall I be a stranger in my affections, as I am in my residence ? O Lord thou who hast prepared glory for my soul^ prepare my soul for glory.

4. Manage this duty, by way of impressions upon the heart, when you have thus sent forth your souls to God. As it is when a vapour is drawn up to heaven, it afterwards returns to the earth: so when thy thoughts have been drawn up towards God, then they should descend upon thyself, and that in a double way. (1.) By way of charge to quicken tliy soul to duty. (2.) By way of check and restraiot to keep thy soul from sin.

(1.) By way of charge to quicken,thy soul to duty. As wbep a ehfiflitian cmisideTs with bimsfdf, how superficial lie U in the sertice of God, how (many times) he offers a sacrifice without a heart; let him charge his soul thus. My soul, consider that God doth both deserve, and require thy affections: he is the Maker, the Searcher, the Redeemer, and Judge of spirits; ia* him there is majesty and purity-conjoined; and therefore when thou art engaged in any religious service, draw near to hijn with thy spirit. Why should we debase God, when we pretend to honout him? and deal with his name as the devil did with the body of Christ; who raised him to « pinnacle of the temple, in^^ tending to thtow htm down?" So many seem to honour God, when at the same time di^y diabase bfan..

(2.) By way of check «nd restraint from sin. Whenever any temptation presents itself to us : let us by meditation thus argue. What will be the fruit of these things ? Can we resist the wrath' of God ? Are ^e stronger than he ? The temptation is plea-^ sing, but the issue of compliance will be dreadftil. The time is a coming when there wi^l remun nothing of sin, but the worm and the flame. Thus we should check our hearU, a|id repress

VOL III. K

\46 on DlVUfX MBOlTATIDir* CflAp. Vt«

them in their motkiiu towank sin. that we may stop the oeieor of our sins, and may be lestrained frcm the commission of thenu

CHAP. VI.

A use of trial. The difference between holy men ani) othert, shown hf their thought«: which are the immediate issiiei of the heart, and the in* ▼ittibla* deMshtfol* contiaued aeta of the tool. Necesiary cMtiani. A difference between ▼oluntary and ii\jected thoughtt. Good tbouffatt pleasant to tts, And productite of holiness: else no %\f^n of oar spirituat ktate.

£ IRST by vi^ay of trial. This a«ierti6n of David^ contains the character of a man that is truly gracious. '^ Oh how love I thy law! It is my meditation all the day.^' And it is that which b the original distinction between a carnal and a gracious fnm6 of heart; a gracious man's soul is the ^< chamber of presence fiMr the Hdy Spirit." I'he soiil of a c4mal man) is the devil^a thoroughfare: temptations are let in, and oomiptions are let oul« Vou know a painter may draw the extehial represent^otis of a man, but he cannot set forth the vitals, the inward parts; so it is here, idthough there may be asimilititde between the external practices of a siunt, and a carnal wretch; yet the inward motions of the Understanding, and the working of the affections^ eannot be represented by a widied man. If yoU take the whole world of unregenerate men, and look into their breasts; you iPirill find that some of them likd the oamelion, feed upon the air of honour; and others like the 'serpent, feed upon the dust c^ * profit; and most like the swine satisfy themselves with the will of carnal pleasures^ This is the temper of their souls, and these 9re the objecte about which they exercise their thoughts. But

«HAP* PU «IC BIVINB MKDITAnoN, 'i^

tiovr take a gracious man^ he substantiates hearen by his fore* thoughts of it; if the breast of a gvaeious man were transparent, you would find a line drawn from his soul towards God. Herein is a great difFerenoe between these two sorts of men : there is an expresstcm of Solomon, concerning the temper of a fool; (now Solomon's fool is the wicked man.) As ^ he thinketh in his heart, so he is/' Prov. 28, 7. The thoughts of the soul dis-coter most naturally the frame and temper of the heart.' For the opening of this a little more, consider these four particulars in reference to our thoughts and meditation, and they will cli?ar up the difference between a godly man, and one that yet is but in his natural state.

1. Consider this, that the thoughts whereby meditation is managed, are the' immediate issues of the heart ^d therefore the best discoveries of a man. There are many interposing circumstances between our actions and our affections many times j; but there is no interposition between the heart and the thoughts. ♦* Out of the heart proceed evil thoughts,'' (saith Christ.) Matt^ 15.19. He that would taste of the water of the sea, must take it up immediately from the sea, and not when it hath passed through the veins of the earth some miles; for so it loeeth its brackishness. So he that would pass an estimate upon the state and frame of a man, must'jttdge of his thoughts which immediately arise from the soul': for you cannot judge of him (miny times) by his externa} actions. Therefore by what your continued meditation is upon, you may conclude your state good or bad.

2. They are the invisible productions of the soul; and that is another thing* which makes them the better to discover our temper : they are neither subject' to the knowledge, nor to the censure of the world; so that a man ddth act most naturally in them. Fear and'shame sore two great checks and restraints from evil actions. Pruse and interest are two great attractives to good actions, in reference to wicked men. Pear s^nd shame restrain them from^sin. Praise and interest excite them to good. But now thoughts are neither capable of these restraints, nor of those attractives; because they are not subject to the eye of the world. And this is the reason why many that dare not steal with the hand, yetdBie steal with die eye; and so those that dare not defile another's body, yet dare pollute their own souk with

K 2

speculative wickedoess, because their thoughts are inviuble, iiot seen by the eye of the world; and this fortifies and strengthens this diflfercnce.

3. Oar thoughts as they are (he invisible productions of the soul^ so they are the naost delightful jscts of the spul: our {thoughts proceed from our affections; ^d there^re you may find the temper of the heart by ,^em: and thi^ is ti^e reason why the different thoughts of men, stream forth in various and different ways. As a covetous man sets up an image of gold, and falls down and worships it in his thoughts^ and tlus is very delightful and pleading to him, because the world is his God, And thus pleasurable persons set up images of vanity, and these Jhey look up9n with tlje grea^^t delight and cqntentment; because pleasure is their Go^ :. so an ambitious mail fancies echoes of praise, he hears the sound of his own glory ; and this takes up bis thoughts most delightfiilly and pleasingly, becau^ honour l^ fiis God. Now a gracious heart looks upon things spiritual, a^ those phiefl^ that deserve his affecjious, for his tl>oyghts run upon thenu , * .

• 4. Our thoi^hJLs are the continued acts of the soul. There 19 Xioilnng ^o.prpfiise in all the world as the soul of man; it is always spending of itself. The sun is not so full of beam;?, as the heart is of thoughts. Now where the^ten^er of the soul is carnal, there is a vile expence of our thoughts upon base inferio? objects; but where the soul is changed and renew^, there ii^ % constant tendency of the soul to\Yards God, there the thoughts by troops run up to heaven, and unbosom themselves in God* Jhese are thi&reGned acts of; the soul, and thefefore they do the most fully represent Xhe difference that is between a carnal and a spiritual man. , There are only these three cautions I will fix to this trial; possibly many of, you m^y &ncy yourselves cl^anged upon this account, because sometijfies you have .good thoughts within you; therefore, take three cautions to strengthen the trial.

(I.) Consider there is a difference.between good thoughts that ascend from the frame of ouf heart 5 and those that are injected from without. For instance, a gwcious man's holy thoughts ascend from the spiritual frame that is in his soul; but now a wicked man may have holy thoughts cast into him as a flash of lightning in the night, which doth, not make a day; neither doth the injection of some holy thoughts^ argue the frame of his

CflAP. Vr. ON DlVINi MEDITATION. t49

heart spiritual and holy. When he hath , been hearing a warm sermon, then he thinks with himself, heaven deserves his choice and eager pursuits 5 this is but from without, and therefore doth not argue that he is spiritual. Paul calls thoughts the " counsels of our hearts:" 1 Cor. 4. S. now when thy thoughts are the fruit of thy counsel; when thou dost determine to think of God, this argues the frame of thy spirit to be changed; but if it be merely an injection, thou mayest be in d natural state. I will illustrate it by its contrary; a gracious heart may have evil thoughts cast into him, there may be a rape committed upon his understanding; yet nevertheless he may not be a carnal person: so thou mayest have good thoughts cast into thee, yet this doth not arise from the frame and temper of thy soul. Bad thoughts may rush into a godly man, but they do not rest there : so good thoughts may he injected into wicked men, but pass away and are very transient, they do not arise from the frame of their hearts.

(2.) Consider whether these holy thoughts which sometimes are in thy soul, are cherished there as in their proper place and centre. In the 17th of Job y. 11. there is an expression concerning oui thoughts, they are called *^ the possessions of our hearts;" for so the word signifies in the original, and so U is rendered in the margin of your bibles. Now have spiritual thoughts their residence there ? Are they fixed there as in their natural soil ? Are they in thy heart as meat in the stomach, which is received in its proper place, and so turned to food and nourishment ? Good thought* in a wicked man, are like wind in the bowels of the earth, which is never quiet till it hath made an eruption; or like thunder in a cloud, that breaks forth in violence.

(3.) Are these spiritual thoughts in thy heart, productive of holiness in thy life ? then it is an argument the frame of thy soul is right: our thoughts are implicit words, and our actions are explicit thoughts;' therefore if thou find the power of meditation in thy life, this is an argument, those thoughts which are in thy ^u?^ are natural.

J50 ON mVINK MBBITATIOK. CQAP. Vlt.

CHAP- VII.

A UM of reproof. Carnal men reproved for their total neglect of neditatioiK And regenerate men for their too great dirate of it, and reminoew in it > * wherein they are gnilty of nnkindnesi to God, and diiparagement of him.

f OR reproof, and that; to carnal and sensual men ; to those that are truly gracious.

First, To the carnal and sensual sinner, that lives in a constant neglect of this spiritual duty of meditation. Oh it is a sad com^* plaint, ^' God is not in all their thoughts:" consider with thy* self, how many years thou hast lived in the world, and thy thoughts have been altogether strangers to heaven ? Did God give unto thee that cabinet of thy understanding, either to keep it empty, or to treasure up in it only chaff or dung ? Did God intend when he made thee a rational creature, that thou shouldat only spend thy thoughts either upon those things that are un-* profitable, or those that are sinfiil ? Certainly God had higher ends when he gave to thee a reasonable soul. To press the sense of this upon you : consider with yourselves the sinfiilness of neg* lecting this duty of meditation; it degrades thee from that honour which God hath given thee in thy creation; it debaseth thee and maketh thee of the inferior rank of creatures. There is an excellent expression in the 92 Psalm, ver. 5. ** O Lord how great are thy works, and thy thoughts are very deep ?" It follows in the 6th verse, '^ a brutish man knoweth not, neither doth a fool understand this/' Observe the expression, those persons that neglect this duty of spiritual meditation, and do not consider the works of God; degrade and reduce themselves into the order of beasts. A carnal man that looks only upon the form and figure of external things, hath no better apprehension of them then a brute hath: a brute looks upon them with as clear an eye, as a carnal wretch; be that looks upon the things of the world, as only made for his own end, and not for the glorj-of God; and he that neglects the consideration of spiritual things lives like a brute. A brutish man knoweth not, neither doth a

fool consider this; so that there b a gte^t deal of evil and sib in it. Consider further some of the heatiest jiidgipents that ar^ recorded in scripture^ have been eicefcised for the sins of thoughts; you know the angels lost heaven for their aspiring thoughts; and the old world were consumed by the deluge for their unclean ones; therefore certainly the neglect of this duty^ which consists in the exercise of thoiigto is n very gntX sin. Thy evil thoughts are like young vipers, which destroy the mother that bare them| ao thy evil thoughts will destroy thy heart which eonceives them. At tli^ last day one of the great parts of the account we must give to God^ must be of our thoughts^ Rom 2. 16. ^' when Go4 ehall judge the secrets of men's hearts by Jesus Christ according to my gospel/' Then there shi^^ be a narrow inquest ipade of the thoughts of men; and thoie (hou^^ts which Uiou esteeuEiesI as nothing in refeience to the lightness ot the sin that is committed by them^ will be as numerous as the sand, and prove as w^hty, You that content yourselves to spend days, weeki^ ^ years without meditation t Oh you that spend yvnir thoughtf upon trivial vanities: considers in hell yopir thoughts shall be your chief tormenton, then every thought shall be as a dt^m^ op poniard to stab thy soul. The worm that never d^^Si implies the sad reflections of conscience upon your fvil i^ys, an4 that is managed by your thoughts; those thoughts now ihi^ af e the chief part of your sin^ they sb^ Ifaea be ti^e sbarpust executioners: therefore turn the strfiom of ycsir thoughts towards God^ Secondly. Those who s^ gnucxoQ$f and have a principle of r^eneration in them, they deserve reproof upon a double ac« iDount: partly because they so much neglect this duty of meditation, and partly hecanse they are so remiss in the performance of it.

1. They neg}ect and disuse this duty. That there are such laige gaps5 and strides between our performances of meditatioui tt should strike us. with fear and sorrow. The most christians are apt to look upon meditation, and those other duties which are wholly spiritual, as melancholy interruptions of their peace and quiet, and thereupon are very backward in the discharge of them.

2. When we do perform them, how weak and how remiss are pur thoughts ? Our thoughts are like an arrow which is shot from a bow that is weakly bent, they will not reach their mark, they die in their very birth, and lose th^ir life before thf^y havf

It 4

performed any thtngi How should this fill us Mith'sorrow? As it is with the pegs of an instrument, when you are winding them up they slip down between your fingers, and when you have raised them to a due pitch, they presently fall again; so it is with our thoughts in heavenly meditation; when we are raising them, they slide down; and when we have lifted them up ib some measure, how. soon do they fall to the earth again! This is a great sin and crime of a high nature. Consider first, what .an unkind recompenoe is this to God, that you should spend your thoughts but seldom upon him ? His thoughts were fixed from everlasting upon you, and will not you send up your thoughts for a short time to him ? His thoughts are ever drawing forth towards you, and shall yours move seldom tov^ards him ? Psal.' 40. «5» saith Daivid, '^ many O Lord my God are thy wonderfid works which thou hast done,, and thy thoughts to us ward, they cannot be reckoned up in order to ttite & if I would declare and speak of them, they are more than can be numbered.*^ He bath from eternity spent his .though upon jnmi, and they are eveiy moment going forth.towaM)»you; there shoidd be a oontinuid return of our thoughts to him. Nay he hath given his Son to you, and will you not-give your thoughts to him ? It is the most unkind recompenee to neglect this duty of meditation.

3. Consider it is a real disparngement to God, when we shall turn our meditation from him to sinful objects. When we shall prefer carnal sweets before him. If the eye doth not abide upon the object, it is either because the object displeaseth, or because the eye is taken off by something that is better ; so if our medi-tationa-ape so fleeting and unsteady in reference to God, what is the reason ? either God doth not please us> or something better that pieaseth us draws our eyes off from him; and this casts a real disparagement upon God. Oh that we should forsake thi; Fountain of Living Waters for broken cistesos^ that can hold n« water!

CHAP. VIII. '

A ue of esbortatiOB. FreqaeDcy and constancT In meditation pressed npoil holy BiAo Tbis ii lh« best use of our uodersCaodings. An imitation of Chritt^s example. Wiclied men's tbougbCs beiog so fixed on the world, shonM provoke us 1o it. Holy men have a divine nature disposing them 10 this duty. It is one of the best iostniments of communioo with God. And makes way for an abundant entrance into heaven.

ISy way of exhortation. To all thoee that are truly gracious-, let me press upon' them, the constant and frequent discharge of the duty of nedttation: and that I shall urge by these ailments.

First. Consider^ this duty restores thy understanding to its priniitive authority, it puts thy reason to the purest and best use; therefore thou shouldest be frequent and serious in the dis<-charge of it. This is that which Tindlcatee and rescues our un* derstandbg from its captiTity to the flesh, and restores it from its prostitution to our senses; it reiiBes our reason, it advanceth it. This should be a powerful argument to persuade you to the performance of it. Our thoughts are winged messengers, that are able to mount above the visible heavens, to go towards God himself. Now meditation is that duty that puts them to their best use: why should our thoughts inherit the curse of the serpent, to cleave to the earth, and feed upon ashes, when there is such a duty wherein we may exercise them ? Therefore you that are christians should consider this, and accordingly should be excited to the discharge of this duty.

Secondly. Let me pi^ss this dety upon you fitrni the example of the Lord Jesus. Psal. 16. 8. '' I have set the JjOtA always before me" David speaks that conceming himself by way of type, it is spoken of the Lord Jesus principally as appears by Acta 2. 25. our Saviour Christ when he was upon the earth, he was in heaven, not only in T^;ard of the residence of bis Deity, but in respect of .his thoughts imd affections. The thoughts of .Christ were as nnmennis as the stars, and they were all in order as the ttaiB^ they were all spiritual and heavenly. .Now tkcri

should be a confermity between the members and the head; it ia the apostle's exhortation. << Let the same mind be in you which was in Christ." Phil. 2. 5. Therefore as you desire to be eon-formed to him» so be frequent in the exercise of this duty.

Thirdly. Consider the example of wicked men, how their thoughts are all fixed upon the earth, and let this be a motive to you. Take but the covetous workUing, and what are his thoughts upon, but gainfol contrivances, how he may tecniit his estate, how those that deal with him may be losers, and he may be a winner ? You may read it in the expression of the fool in the go^l, '^ I will pluck down my barns and build greater, Sic" Luke 12. 28. These were his musings upon his bed, and thus doth a worldly person. If you come to a voluptuous fet^ son, what are his thoughts upon? He makes a supposition to serve instead of enjoying, and all bis thoughts are spent upon this; bow he may gratify his carnal senses, how he may make imwision for the flesh. And if yon come to a proud person, wh|it are bis thoughts bent upon? He dreams of a ladder, whereby be may plimb up to the top of honour. Now shall ear^ nal spirits spend the strength of their souls upon such perishing vanities} and will not you spend your thoughts upon God and Christ, and upon the things of eternity ? Shall a wicked roan by his meditations draw forth as it were the quintessence of earth; and shall not we extract for the good of our souls^ the marrow of the promises and the sweetness of religion ?

Fourthly. There is a divine nature conveyed to you, which disposeth you for this duty. Indeed it is no wonder that a car* nal man. is always meditating upon worldly things, for he hath only in him that which is conveyed from the first Adam. Now the first *^ Adam was of the earth, earthly.'' But a gracious soul hath a new nature: now that is an active pHneipIe, and enables tlie soul to spiritual things. This is the gfory of the christian religid^, that it i:hangetb the thoughts of men; and whereas your papists mumble over their prayers by number, and your carnal persons, moral protestants isre only convenant about the external acts of religion: regeneration changeth the frame of our thottghts, and maketh us to mount upwards. Grarious souls are disposed for it; what Christ qiake oonoeming lesten in the gospel, it raiseth the meal and swells it; so when grace is put into thy soul, it insinuates itself into thy thoughts, into thy dis-

coones, into thy actions* Those that are regenerated can in some measure perform this duty naturally and easily; it is as easy for the flame to ascend^ as for a stone to desoeqd. A vine doth with as much ease produce grapes, as a thistle or a thora doth prickles: and therefore thy heart may produce spiritual me^ ditations, with almost as much ease as a carnal man shall pro« dttce sensual corrupt vile thoughts; if thou do not injure the di^ vine nature, but exereise it in sending up holy thoughts towards God. ' '

Fifthly. Consider that this duty of meditation, is one of the choicest instnmients of our communion with God. Communion with God is managed by duties on our part, and by donatives on God's part: by the ascents of our min<k to God, and by the descents of God to our minds. Now meditation is that duty whereby the soul doth mount upwards towards God. By medi^ tation a christian is able to discourse with the inhabitants of the invisible world: by meditation he is able to walk with God, to eye God in all his ways: by meditation he is able to draw from God, those comfcnrts which every attribute doth promise and bring forth to the soul. This is that great duty whereby we manage communion with him: and this know by the way, those christians which are most neglective of this duty, will find a sen* sible declination both in their affections and in their practice^ because they neglect communion with God. For aU the pro* gress both of holiness and joy that we make, it is grounded upon our communion with him $ and therefore the negleot of it will be a breach in our communion, and consequently will bring a dearth, both in respect of our graces and our comforts.

Sixthly. Consider by the serious performance of this duty^ thou wilt procure for thy soul an abundant entrance into the kingdom of glory. Such a christian doth enter upon his inhc* ritance by degrees; his thoughts and affections are forerunners, and as harbingers to take up those mansions of glory. So that as we read concerning the angel that appeared to Manoah in the book of Judges, he ascended up in the flame of the sacrifice: so it is with a christian, his meditation doth enkindle his affections, and then he ascends up in the flame of his affections unto God. Such a christian when he comes to die, changeth his place but not his eompany; for he was in heaven, when he was upon earth. The discharge of this duty would cause in our souls a

lower heaven, and therefore you should perform ft with the greater care. Consider, what is the heaven of angels ? It is this, they always behold the face of their heavenly Father; the constant and steady contemplation of God is the heaven of angels. Now meditation is that duty whereby we contemplate God. I confess there is this difference, while we are upon earthy we look upon God with an unsteady eye, as a man that holds an optic glass with a palsy hand; he looks upon the stars; but the glass is held so unsteady, that he cannot fully and fixedly look upon them: so we differ in degree of fruition, but not in the substance. Th^ soul that hath conversed with God, and frequently walked with him, it will be no strange thing for him to die; for he hath been dead to the world before, his soul hath been in heaven in reference to his desires, before it comes to heaven in reference to its own substance.

To finish all, as you would desire to have real and solid arguments of the, change of your state; so be serious and very strict in the discharge of meditation. The old nature like a root is always productive of carnal thoughts: the devil is the tiller and husbandman of the old heart, and he makes those fruits that grow of themselves, to be more productive. But now if thy nature be changed, there is a spiritual seed conveyed into thy soul, and the influences of heaven should make you fruitful: and as you desire that, be strict in this duty. Although the beams of the sun touch the earth, yet the body of the sun is fixed in its own orb and sphere : so let this be the frame of your souls, although you must converse with the world, yet let your thoughts, your desires, your joys, your affections be with God in heaven, while these external commerces you must have with the worid, declare you to be on the earth.

CHAP. IX.

7ke fore^oUig rales exemplified in a meditation on (be sufferifigs of GbrUt*

J. HAT which I design in the last place, is to reduce those mles ivhich J gave for meditation to practice upon this subject, viz. The sufferings of Christ.

And first; one rule I laid down was to be as particular as you can, ia reference to the nature and circumstances of the object you meditate upon. Accordingly,

First. l#ay down a draught of Christ's sufferings, and present that to youiselves: he that sh^i trace the story of Christ from the cradle to the cross, will find it to be a continual crudfiKicm, bis life was a passive acti<Ki, his death, an active, passion. But I libair confine ooyself more particularly to that which Was the Co-toAis and tJ%e most eminent.part of his sufferiiigB, and.therefore for the more particular setting this before you. I will propound the crucifixion of Christ as it respects his body $«-*Thie. agonies imd sortQU^ of his spirit, which was the highest part of his sufferings. For the fii:st of these, thbt which.respedted his body, the scriptui^ take^ notice of ithnee eminent ciroum^tanoes which' t^clopg to'tb^t^ The ignominy, i^ujnm, misery of it. -

1. Tlje jgKoQHkiyiof his cru^ifiicion: and if you look hito the scripture^ you shall find he was scorned in eylery one of his oflS-ces. As he was a king, so he was ^oeptred with a reed, and crowned wilhtlior^^. As he was a prophet, so they blinded him and bade l^E|i.pro|)^esy'whp smpte him. As be was a priest they* elothed hi|a^th>a long robe, fH«hich was an emblem of that office. ; The igii^iny ot Ojur .^atiiHir's suffering^, i^eepecteth the kind of his, df^, the plaqe of Jhis death, and the companions of his dea(h;/if you' respect<he kind of it; it^vlss hanging on a tree, thatdeat^i which'irendered .the person, and showed the fact to be abominable. If you respect the place of his d^ath, he was not crucified in a corner, but upon the tAup of Mount Calvary, so that he was exposed to the view of thu world. If you respect the companions of his deaths tliey were the dregs and worst of

mankind, thieves and robbers: thns you see he that was the ^'glory of heaven/' is made the ''shame of earth;" and he who was the adoration of angels, is the scorn of sinful wretches*

2. The second circumstance is the curse of his death. The scripture doth assert this, '* Cursed is every one that hangeth on a tree/' Gal. 3. 13. There u'as both a ceremonial and a moral curse in the death of Christ: the ceremonial curse was his hanging upon a cross: for the custom of the Jews was this, upon any notorious &ct, the malefactor was first put to death, by sto* liiiig> or the like; and then bis body was hai^;ed up before the sun: so that the hanging of a person, was a kind of second death, and this the Lord Jesus endured. The moral curse likewise did concur to the death cf the Lord Jesfus, he bare the iniquity of us all.

3. The misery of it, which was inexpressible. Evwy part of Christ was a receptade of pain: those deaths whteb are linger* ing, there is a slow pace in them, but a quick torment. So it was with the Lord Jems, his hands, and his feet weie nailed to the cross; they were those parts whidi were most distant from the vitals, and animal q>irits, and so his death was an extended torture. Now by meditation the soul should represent thw cru-dfixion of Christ to itself.

If you eome to the sufferings of his saulf Christ bad a real taste of the bitterness of the second death. He dtank iip the cup of hom», he enduied the piuns of hell, thoiigfa not specie yet pondere; ^ though he did not endure the same in kind; yet he did in d^^e: though he did not suffer a local bell, yet he suffered a penal hell. Thus represent these things to your soak, by the help of meditati«Hi.

To gather up the sum« The gracious soul, when it would warni ttaelf with the consideration ef Christ's death; let it make itself a party in every passage of the story of his paassion; end let the soul mix its affections with all the occurrences of it: as for eacample. First go to the gurden, and there let thy soul consider the sweat that dropped from him, hear his groans, and see his agonies. Then follow him to the rulers and soMiers; and there consider all those actions of theirs, which contained the greatest scorn, slighting, and abuse of him. When the thorns

• Sm more of this is-the Harmosy of the Attribatev, eh. 13.

are platted upon bis h€«d^ let them pierce thy heart. Then go from the ruler's house to Mount Calvary, and let thy soul take up part of the cross; and when thou comest there let it be nailed to the crofis, and Meed with love for thy Saviour. The soul by reflex acts is able in some degree, to produce same passion and sorrow, which it would produce- if the object was visible to our bodily eye. Now there is none of you but fancy if you had a vbible representation of Christ hanging upon the cross, expending his blood, bowing his head, sending forth his Spirit, this would affect you. By meditation represent this to the eye of thy soul, and Oh let it produce suitable passions and affections.

Another rAie I gave you was this, when you meditate upon a spiritual subject do it by way of aigument $ considering the causes and effects of it: so here, consider the causes and effects of Christ's sufferings. The causes of his sufferings are two, the love of the Father, and the love of Christ: I know the sin of man was the occasion of it. There was miseranda necessitas a miserable necessity on our part, but the cause was. commiserans vobtsUaSj commiserating mercy on God's part.

1. To speak of the love of the Father. The scripture represents this to us as the original cause of Christ's death. '< Herein God declared his love to us, that when we were yet sinners^ Christ died for us.'' * Rom. 5. 8.

2. The love of Christ was the cause of this. Acts of grace cannot be extorted. Now this was merely an act of grace in Christ to give up himself to die for us. Therefore you find in-the first treaty t^t was between God and Christ, Christ de« dares an absolute resignation to the will of God, ^< Lo I come to do thy will, O my God." Heb. 10. 7. Obedience to his Father and l<Mre to man, was the cause of Christ's sufferings. Therefore although the death of Christ was violent in respect of men, it was voluntary in respect of himself: <^ I lay down my life." Observe a vast difference between Christ's answer to Peter, and his answer to Judas j when Peter out of an irregular pity to Chfist's person, desired him to favour himself; because that hindered man's redemption, he saith, ^' get thee behind me satan." John 10. 15. Mat. 16. 23. Mat. 26. 50. How

• See more of this in the Harmony of Che Attribnte«, chap. 9, thron^oat^ but etpeoially towardi the cnd(.

^arp and aevere was it? But when Judas comes to betray Christ, he calls him frieod. What a great difference is there in the answers of Christ ? This shows the wiUiogness of his compliance with his Father's decrees; the love of Christ was the cause of his sufferings; that love which was as ancirat as his Peity^ and survived his humanity.

In the second place, let us proceed to the effects of these sufferings, and that will be an object ^t for our meditation. There are five eminent effects of Chr^t's sufferings, whi4sh the sciiptiirt speaks of.

1. Complete satisfaction to the justice of his Father. The sufferings of Christ were euriehed by the unioh of his Deity; his blood was the blood ,of God: it was more for a God to sadaiy, than for a man to sin. The violation of th^ law, was an act of the creature; but the fulfilling of the law was an act of the Creator; and therefore justice is completely satisfied. Upon this account Rev. 4. 3. we read that the throne of God, is encompassed with a rainbow. A rainbow is an emblem of peaee. The justice of God receives more glory in the redemption of our souls, tjian in the damnation of the world. For Christ at once made full satisfaction, but all the damned souls in hell are ever satisfy^ ing. You know a payment may be made of equal value in a small weight of gold, which is equivalent to a greater weig^ of ^Iver; Christ's blood and sufferings although they wercf short in i^pect of theiT time and duration; yet they did exceed the eternal torments of the damned in respect of the worth of lus person. ...

, 2. The second effect of Christ's sufferings is, laying a fouada^ tjon for the calming and quieting df conscience. Conscience b Gpd's officer, and when the Judge is appeased, conscience then should suspend its accusations; the/blood of Christ may well be c^led spiritual wine, for it doth at cmce cheer the heart of God by way of satisfaction, and the heart of man by way of pacification. Conscience cannot alledge any things but what may be answered from the death of Christ. I confess many times.belie-\ing sopls are full of perplexities; Cor the bee that hath lost her sting, may keep a noise and buz, .although it cannot, injure us: so when sin hath lost its sting by his death, yet there may be a noise about us, and this mAy trouble us; but this proceeds not from the weakness of Christ's satisfaction, but from the weak* ness of our faith.

3J The thifd eflfect of Christ's' death is this, the powers of darkness are bn^en by it. He that had power of dea^, the de-til is BOW made an -objeet of triumph. The devil thought he might get a ccHnplete victory when Christ suObted^ bat Christ tells us^ '^ Now is the prtnee ct this world judged/^ John 16, Ih Death itself that is our last enemy was destroyed by the death of Christ. And this was the reason why, when Christ died, many saints rose up and lived agaiu in Jerusalem, to de-dare to us death was conquered. And at the last da^ the. gravfe ahall give up its spoil, by virtue of Christ's death.

4. The fourth effect of Christ's death is this,, the crucifixion of sin. Thereibre the scripture tells-us, the old msRi is crucified with him. Sin brought Christ to the cross, and Christ brought m to the cross and nailed it there. Herein appears the admi-> rable wisdom of God, that as sin brought in death, so the death of Christ should carry oat sin, I mean in reference to believers.

5. The inheritance of glory is the fruit and effeet of Christ's d^etb. The blood of €hrist, mtifies the^few Testament. It is the key of pamdise, and opens heaven for us: there was such an exuberancy in: the merits - of Christ; such a supererogation of worth, that not only satisfied for us, but purchased an inheritance for QsJ Whereas the first Adam had an earthly paradise; the second Adam purchased for us an everlasting state of glory: dm is another medium, whereby you may exercise the duty of meditation in your soub.

Thirdly. Another rule I laid down was this, when you do consider of any objects, amplify them by way of comparison, and that either by way of similitude or dissiiniUtude;' do so as to the sufferings of Christ.

1. If yoatake die sufferings and amplify them by way of comparison; But there is nothing in the creation, that is a fit subject finlly to represent them by: I shall therefore make a parallel (as the scripture doth) between the death and cruciBxioK of Christ for us, and the death and killing of sin within us. The death of Christ was a real death, and so should the death of sin be: many times in the bodies of men, there is an interrup-. Hon of the vital and animal spirits ; so that some one part of the body, is as it were dead; as in those that lie under palsies and die like; but it is not a real death, tilltbe soul be separated from the body: there was a real separation between the soul and

VOL, III. X

the body in Christ; 6o thete shoaTd be between sin and us. The death of Christ was a sharp and ddonms death; so we should exercise a holy severity against sin: we should not allow any tndnlgence to our lust^ The death of Christ was a gradual and a lingering death: so should we condemn our sins too, that «nce we cannot kill them at once, yet they should die by degrees.

2. By dissimilitude. The scripture faath^ an eminent instance, 1 Pet. 1. 18. <^ Forasmuch as ye know that ye were not re-* deemed with corruptible things'' (obserre'the dissimilitude) ^< as » silver and gold; but with the precious Mood of Christ.''' Take all the treasures of the worlds although we deify them they cannot free one soul; it was only the sacred treasures of heaven the blood of the Lord Jesus that .was able to free us from the wrath to come. Indeed the consideration of Christ's blood stains ail the glory of the world, and impoverisheth the richest splendour of the whole universe.

Another rule which I propounded to you was to meditate on a spiritual subject by wt^ of emission or ejaculation of your souls to God, and that two ways. 1. By way of comphunt. 2. By way of desire.

1st, Let the soul send forth itself to God by way of complaint of its insensibility of these suffering of Christ. Did. the whole creation bear a share with the Lord Jesus in his sufferings, and shall our hard hearts be insensible ? when the Son of Clod was debased, the suh of the world was darkened and eclipsed, and durst not show its glory. <The whole world (av I may so spedc) was hung with mourning,' in reference to the sufferings of Christ; and shall our souls be insensible ct these sufferings? The veil of the temple was rent, and shall not our hearts ? Impress these consideraticMis. The creature that was not the eatiae of Christ's death and suflerings, sympathized with him, and shaH man* who was the cause neglect and despise them ? Christ shed drops of blood, and shall not we spend hearty sighs ? How should we thus complain of oursdves to the Lord, concerning the hardness of our hearts,

2dly. By way of desire, and that in two respects, when we me* ditate upon the death of Christ. 1. That we may have an interest in those sufferings. 2. That we may feel the sensible fruit of them.

CBAP* »• .«!} J>IVIMB MBDITATIOlf. \63

(1.) That we may have an interest in these sufferings. It Is not a naked contemplation, bnt the imjriantation of our souls into Christ's death, that makes it effectual to us. There were many that did see the ark, yet lest their lives, becanse they were without it. So many may have an historical knowledge, yet because they are not united to Christ, they receive no benefit: therefore bchg that God would implant thee into that likeness of Christ's death, that he would unite thee to the Lord Jesus. Remember possession fdlows' uoimi. Christ's garments only cover Christ's members $ therefore let thy desires be exited after an interest in him ;

(2.) That you may feel the sensible fruits and benefits of those sufferings of Christ. And here the soul should send forth its desires to God. Oh that my »ns might feel the vinegar and the gall! Oh that they were nailed to the cross of Christ! Oh that i might find the fruits of the cross I Oh that his • pains might produce peace to my soul! Thus the heart of a gracious person should send forth bis desires to God. "* Another rule I gave you for the manning the duty of meditation, was by viray of impression upon oar own souls^ and that fikewise in a double manner, 1. By w^ of charge. 2. By way of restraint. Do so as to the sufferings of Christ.

1. By way of charge. After the soul hath warmed itself with the meditation of them, let it impress upon itself these three things by way of eharge. To essercise faitb; to infiama its fawe^ Mud to enliven its obedience.

To escercise its faith. Thus let the soul of a christian rellect upon itself: *^ Why art thou cast down, O my soul, and why art thou disquieted within me ?" Psal. 42. 5. Why dost thou fear the punishment of sin, when guilt is tak^ away? Why art thou tossed to and fi^o with anxious fears mid perplexities? Consider the Lord Christ hath died^ and this is that which makes the apostle to cry victory over all our spiritual enemies. There are two thii^ wUch usually do weaken the trust of be-lievcM. One is the greatness of their sins, the other is the weakness of their faith. Now the sufferings of Christ answer both these. For the greatness of thy sins propose this; our sins jure but finite acts, and therefore cannot preponderate his infinite righteousness. Oh consider, thy sin is infinite indeed in respect of A^ object; but the jigfateousness of Christ is infinite in respect ^

hi •

the subject: certainly the obedience of God is more available to reconcile ua, than tlie disobedience of man was to make an enmity between God .and-Us. Conaid^r thus with thyself, if thou hadst always livedrin a.spoilesa innocency^ thou wouldst not then be afraid of God s yes, bat the righteousness of Christ exceeds the nainral robe-of thine inndoency. If the angels may always look vpen the face of God, wha are only clothed with their natural r^fateoofloess; ceftsdnly a beKever may who is clothed with the righteousnesa of Christ. That blood is able to redeem ten thousand worlds.

Suppose thy trust is taken oiF by reason of the weakness of thy bithy thon feaieat thy ftuth is not strong enough. The meditation of Christ's suflerings will answer that; for impress this Vfoa thy sooi* The price is the same and the Acceptation of God is the same, both in reference to a strong faith ami a weak faith. A weak, eye that looked upon the brazen serpent, was an instrument to core the body as weH as a strong eye. The winga of a dove may carry it over the river, as well as the wings of an eagle; and a weak faith may lay hold on the righteousness of Christ, as well as the strong, and embrace it. Oh remember, the strongest faith is not the purchaser of our salvation; and therefore when thy feith is weak, yet encourage thyself by consi* dering the suflerings of the Lord Jesus.

2« By way of cheek and restraint. When ever you find your souls tempted to sin, let thia allay the heat of the temptation; and let the consideration of Christ's sufferings repel all those fiery darts. Let me allude to that of David, when the water of Bethlehem was brought to him, which was purchased by the hazard of men's lives, saith^ he, <' Shall I drink the blood of these men P And he poured forth the water before the Lord.'' When ever thy soul is tempted to sin, then argue thus; shall Aaty that was his sorrow, be my joy? Sin was the spear that (q>ened hia side, and the nails that pierced his hands. Shi is that which makes every person to be a Judas to betray him; a Pilate to condemn him and soldien to crucify him. And shall we thus again crucify the Lord Jesus? Shall we add sorrow to sorrow ? This i% one of the most noMe and powerful means to restrain and check the soul, whenever the temptations of sin are strong and vigorous upon thee.

To conclude, the sum of what I would say is this. In this meditation of the death Of Christ, let the duty be^

Seriousy Affettionatej Applicative^ Practicah

First. Serious. It is an expression of the apostle^ ^' Consi* der the Lord Jesus ;" let not your ^views be transient sudden glances^ which do no good; but represent the Lord Jesus before your eyes in a serious and solemn manner. And you that are to come to the sacrament have an advantage of others: kings do many times represent their own persons in the broad seal; they sit upon a throne sceptred and the like: so Christ in the sacrament (which is the seal of heaven) represents his own person. There is only this difference, the picture of a king is a dead representation: but the Lord Christ in the sacrament is most liveltly and efficaciously represented to the soul.

Secondly. Let it be an affectionate view. Let your affections correspond with the Lord Jesus Christ in all the passages of his sufferings. If that argument will not break us, the flames of hell will melt us. Always make reflections upon yourselves, and consider that you were the invisible crucifiers of Christ.

Thirdly. Let your meditation be applicative, always make an impression upon your souls. The generality of people look upon the death of Christ as the death of a martyr, and not as a Mediator; only as the death of an innocent |>erson, that suffered without cause) therefore they spend their declamations against the Jews, the soldiers, and Pilate; but vain persons they never reflect upon their own hearts, they do not apply it to their own souls. Consider it is not the blood of Christ, as it was shed upon the cross; but as sprinkled on thy heart that saves thee 5 and therefore make application of it when ever thou medi-tatest upon the sufferings of Christ.

Fourthly. Let thy meditation be practical, reduce it to obedience. Oh this is to realize it in our thoughts; when we live as those that feel the influences and power of Christ's death in our souls } when we find our hearts thereby to be enlivened in the duties of holiness, and our corruptions to wither and decay and fall before us, then it is that we meditate aright upon the death of the Lord Jesus.

Take this as an encouragement. Those that thus make application of Christ as crucified 5 shall hereafter be conformed to Christ as glorified. Those that now feed upon his body in the sacrament by faith, shall hereafter feed upon his face by sight and vision, for ever and ever.

l3

FEAR OF GOD.

Job xxviii. 28.

And unto maa he said, behold the fear of the Lord, that it wiedom, and to Separt from evil is vnderttaiidiDf.

JIF you look back to the twelfth verse, you shall find an inquiry made after wisdom; and in the following verses, there is a description of the wisdom of God^s providence, whereby he doth marshal and rank the innumerable sorts of creatures that are in the world. This wisdom of providence directs us to the wisdom of the law: this world being the school of rational spirits, every part of it, every creature, reads unto us a lecture of divinity. But the question is, ivfaat ia that voice, that is conveyed to us by all these things; the answer is^ ** the fear of the Lord, that 18 wisdom, and to depart from evil is understanding.'' If you look into this great volume, the book of the creatures, which is written within and without, written within with invisible essences, the angels, &c. written without with corporeal substances, all the visible objects of nature; and if you would know what ia God's design in all these, it is this, that man should learn to fear him, that being the chiefest wisdom, and to depart from* evil, that being the most eminent understanding. This is the connexion of the words. In that part, which at the present, I in*.

L 4

tend to prosecute and treat of, you may observe first the subject^ The fear of the Lord. Secondly, The predicate, that is wisdom.

The doctrine which I shall insist on is this, the fear of God is eminently wisdom.

I. Now in the opening of the fir^t head, the fear of God, we will consider,

i. The nature of God's fear,

ii. The objecto upon which it is terminated.

ill. Distinguish it from that degenerate fear that is in wicked men.

iv. Show you the products and effects of it.

V. Speak concerning those seeming contrary graces to which it is united, as faith, love, hope and joy, &c.

vi. Answer some questions, how Car, and in what manner the threatenings of the word shoyld work upon the fear of a con^r verted person.

vii. And then exhort you to this fear of God,

CHAP. I. Tie nalare of the fear of God.

t. Head of discourse. The fear of God.

i. The nature of it. The fear of God in scripture is sometimes taken more generally, and so it imports the whole circle of divine duties, and of religious worship. Thus it is said, Eccl. 12. 13. ^' fear God and keep his commandments, for this is the whole duty of man.'' And the reason why fear is thus taken, is pa^ly because the fear of God hath an influx upon all the duties of godliness, it being, (if I may so speak) the prsepo-situs that guides and orders them, and therefore it may well be

pntfoT tke whole service that we owe to our Creator; and partly, because the fear of God is an enunent piece of godliness, one of the prime parts of God's service. As an artificer receives bis title from that work about which he is most conversant. Upon this account it is, you shall find in scripture, sometimes a godly man is described by his fear. Job was a man *^ fearing God ;'' and so ^^ blessed is the man that feareth God,'' which is the description of a gracious person.

2* This fear of God is taken in a more restrained and limited sense, and ao the fear of God imports, that sanctified affection and sanctifying grace, whereby the soul doth solemnly and reve^-rently refiect upon God's perfections, and from thence is moved in all things to promote God's honour.

CHAP. II. The object* of the fear of God.

ii. -M OW this fear will be fiirther opened to you, if you consider its objects, which are the perfections of God; and those I shall present to you in this order.

1. The majesty of God, which appears in the works of nature and providence. There is a beam of God's glorious essence^ which shines forth in all the parts of the creation, that should draw forth our fear. The firmament over our heads is so great a body, 'that the earth is but a prick or a point, if compared with It; yet that vast heaven, nay the heaven of heavens, cannot contain God. This discovery of his majesty, and of his immensity, should draw forth our fear, ** who would not fear thee thou .Kii)g of nations ?" When you look down and consider that vast collection of waters that is in the sea; and that God by one word, doth bound the raging seas, that he swathes them with a

girdle of sand^ as a nune doth a little inimnt; this should fiH the soul with a religions * awe. The thunder is God's v<no^ whereby he summcHis the world to dread and reverence him 5 ' nay (as little as you think of it) the very clouds, which are the water*pots of heaven, when they descend upon the earth, should move our fear: for God saith by the propliet, ^^ will you not fear me, that send the former and the latter rain?" Jer. 5. 24. All tlie works of the creation should draw forth this grace. And certainly he that shall but consider with himself that expression of scripture, that ** num is but a virorm, and the inhabitants of the earth are jaa grasshoppers,'' &c. and make a comparison bei> tweos God and himself; between God's majesty, and man's meanness, if then he doth not fear God^ he acteth below bis duty,

2. The purity of God is the object of our fear. This (which is revealed in its glory in heaven) causeth the holy angek, and glorified saints, to pay the tribute of reverence to God for ever^ Isa. 6. I, 2, 3. There you diail fiiMi the prophet's vision of the Lord sitting upon a throne high, and his train lifted up, filling the temple. The ser^hims stood about him, and ^hey cried out and said, *^ holy, holy, holy is the Lord of hosts, the whole earth is full of his glory." They had a sight and view of God's holiness; and what is the effect of k? *^ They had six wings, with twun they covered their faces," as being unworthy to behold the glory of God's boUness; and ^ with twain they covered their feet," as being unworthy to be beheld by that holy God; and <' mih two they did fly." Bev. 15. 4. *' Who* shall not fear thee, O Lord, and glorify thy name, for thou only art holy ?" He that doth not fear God's majesty, I told you he acts below bis duty; but he that doth not fear God's purity, doth not consider his sins. Because we have narrow thoughts of God's holiness, therefore we fear him so little. If our understandings were clarified so far, as to see the immaculateness of his purity, we should then fear him more. When the Lord Jesus Christ made a small discovery of his divinity, in a miracle, Peter presently falls down, and cries out, ^^ Lord, depart from me, for I am a sinful man." Luke 5. 8. Purity and majesty conjoined, strike a sinner into consternation.

3. Another object of our fear iit'God's all seeing eye, Psal. 16. 8. <' I have set the Lord alwaj^ before me," how ? I have set

him before me as my inspector, as my guHe, as my pattern, and this doth raise and excite fear towards God. There is a; pure and a piercing eye that looks npon our most retired actions. There is nothing that is a more powerfol motive to a man to walk as a christian than this, a certain persuasion that God's •ye'is always open upon him. There is no person that is any thing in religion, till the fear of God be written upon alTfala actions. We read Deut. 23. 14. God eommanded the Israelites, that ^ there should be no unclean thing in the camp, for the Lord walked in the midst of the camp/' Oh when you do but i^pr^end this, that the eye of God is always upon you, and make this the object of your fear, the influx of it will be powerful for the regulating of your lives. Sometimes in scripture, the fear of God is opposed to forgetfulness of him.

4. The power of God, is also an object of our fear, for this makes him a dreadful adversary, Psal. 90. 11. '^whoknoweth the power of thine anger? even according to thy fear, so is thy wrath." It is impossible for the most trembling conscience to enlarge its apprehensions, and its fears answerable to the power of God's anger. You know that a trembling conscience is able to feney to itself the most direful torments; the pouring out of hot oil into the tenderest parts of the body; whatever torments rither the power or the art of man can do: but our apprehen-nons ave finite and limited, and when you have raised them to the utmost extent, they cannot reach any degree as it were of God's power. The power of the creatures is a limited power; Jbr as they have a fimited benignity, and can do us good but in part, so likewise they have but a limited malignity to do us hurt but in part; as you know there are some things that can etothe us, but not feed us; some things can heal us, but not defend us from injuries: so on the contrary, fire may bum us, but it cannot drown us; a «erpent may sting us, but not tear us. But now the power of God's anger is sueh, that it doth emt« neatly contain in it all sorts, all degrees of torment; as the light «f the sun doth eminently eontain in it all the torches and can* dies in the world, and therefore who would not fear, as the tieasaies of his wrath, so the power of it. <^ Fear him," saith Christy <' who is able to cast soul and body into hell." And by the way, know the great reason why men do so much fear the fieat ones of Ihe earthy and ao little fear the God of heaven U

this^ because we fancy to ourselves a large power in a mortal creature, and have dark ^prehensions of the iniaite power of the immortal God. The sinful compliance which abounds so much in the world, proceeds from this, because men fear the apger of the creature, but they presume on the merey of God^ and fear the justice (as they call it) of man, but they hope in tho goodness of God.

5. The justice of God is another object of our fear. This attribute excites his power, awakens - his wrath, and causetb them to sparkle forth against sinners. Now this is the ground of our fear, as we are guilty creatures. All those attributes winch I have alseady 4aeiitioned, produoe fear in us in respect of the contrary qualities that are in us, as the majesty of God causeth our fear in respect of our meanness, his purity in respect of our vileness, his power in respect of our weakness, and so his justice in respect of our guilt, for we are guilty creatures. The love that we exercise upon God, respects him as a Father; but the fear that we fix upon God is referred to him as a Judge ; and if we do but seriously take a view of God's justice as it is repre* sented in the word, it is impossible but that the most presump«* tuous spirit would be filled with trembling and horror- at the apprehension of it; that justice that vrill take notice of the number and of the, quality of all our sins; that justice that will Bptam no person be he never so great, nor slight' any person be bm never so mean; that justice that shall award sod dedde our everlasting state, who would not fear it? Ala^ the justicex>f man be it never ao severe, can but dispose of a few days, or u few years of our time} but the justice of God doCh award us for ever to glory, or tanuseiy.

6. The mercy of God and bis goodncsss are the olgects of odr fear. Take this as a rule, the affectum of a matt ase best dia-covered by^ hi»>eflection on - mercy. The presumtQg sinner ^vill argue from itthii§^*there iff mercy in God, therefore | wavy en« courage myself in. fny. evil ways, and ( may offend bim-; but tho gracious soul arguesthus, there is* mercy with Godr tbereCme'l will fear him. • Now if yo^'ask me how caaa peisoii.^G^€odfa mercy, I answer (>1.) ^n* ingenuous-so|4 fears ttf *di«plee3eit2 (2.) He fears to lose it. i • ; c. .: •• ,

(1.) He fears to displease it. Timor coitWi tmor ifiXiy Mnm gratus^ ' h is a chaste^ a£lialand a g^utefol/tai) .whereby the

MNil 13 v^ry tender of displeasing the mercy of God. It is that fear which a child liears to a parent, which a wife bears to her Jiusbaildy which one friend bears to another, he woald not dis-jpleaae hinou Ob remmnber there is a dread in God's smiles, and bis miyesty is to be feared when it is most serene.

(2.} The soul fears the loss of that mercy. For as a gracious spirit prizeth the mercy of God more than life, so it fears the loss of it more than dealh, Psal. 63. 3. *^ thy lovmg-kindness is better than life;" and thus St. Awitin describes fear, it is Juga wmM^j ne perdat quod diligiij the flight of the mind, lest one lose what he enfo^s. If you ha^ taned how good the Lord is, there will be a fear lest you should hazard the smallest degree of the maoifestatioB of it.

CHAP. III. The dlftrcace between tervile and filial fear.

III. X proceed next to distinguish between servile and filial fear; between that fear that is degenerate and slavish, and that which Is 'ingenuous and filial. The I^atjns distinguish these two sorts of fears by two words, the one is palled metuSy the other is called fimor ; metus is the fear which tespects an object, that may be injurious to me. Timor; being derived from a word which signifies honour, imports a reverence of another, because of his excellencies. One of these is that fear which is Ravish, and the other genuine and filial: now there are several distinctions which I shall present to you of those two fears, that so you may be able to judge whether you are a partaker of this grace or no: you know there are many noxious weeds which are very like to garden herbs; but although they be like in appearance, yet the operations of them are very different. So there is a similitude

betwten this fear of God, and that sla?iah fear wUeh b in a car« nai spirit; yet they are rasdy diflerent in their efleets.

1. The fbar that is slavish, is a foreed act, but that which is ingenuous is Tduntary. A slafish fear proceeds from a judicial impression, stamped upon the coDscience; and so he that Kes under it makes it his design to break the chmns, and get himself at liberty; but this son-like fear is the desire of a sain^ Nebem. 1.11. *^ we desire to fear thy name/' it b the treasure of a saint, ha. 33.6. <' the fear of the Lord is his treasure/' It is that to which he devotes himself, Psal. 119. 33. *^ thy ser^ vant who is devoted to thy fear.'' The fear of a widied man is a judicial impression; for when the spirit of bondage strikes upon the conscience, then it is filled with fears and terrors. But now the fear of a gracious person, proceeds from himself, he takes the threatenings of God and endeavours to awe his own soul therewith, 2 Cor. 5. 10. <^ knowii^ the terrors of the hofd we persuade men;" and this is the reason why a eaftisd spirit, (one that hath this slavish fear in him,) his great design is to break the fetters of conscience, to loose those ties, he would fain get out of that troublesome state. But now a gracious spirit always cherisheth this fear ot God: he' labours to know God more, that he may fear him more. And this is the reason likewise that this slavish fear is in such a soul only at soma times, there are sometimes violent impressions of conscience, some zealous pangs which move the soul; and these persons are just like the marble pillars that will sweat in moist weather, but retain their hardness still: whereas a gracious fear is not a violent passion, but a serious constitution of spirit. Oh such a man fears God always, and this (by the way) is one difference between the grace of love, and the grace of fear; love is that grace, that when we exercise it, the soul spends itself in violent ejaculatiqps towards God. Therefore in its raptures it cannot be always in us; although there is a love burning in the send always, yet not a love flaming always, that cannot be: but now the fear of God is a grace, which you must exercide every moment so far as it is possible.

2. That fear that is degenerate and servile, doth merely arise from guilt. Guilt first brought fear into the world; when Adam was convicted of his disobedience, then he feared and hid him* «elf. See an eminent example of this. Acts Zi. 25. Wh^n the

apostle Paul was called before the goveraor FeKx, yoa shall find the prisoner at the bar, by the help and advantage of conseience, made the governor to tremble. '' And as he reawned of righteousness, temperance and judgment to come, Felix trembled/' But now a gracious soul, his iear doth not arise merely from gnilt^ bot it is 8 fear of reverence in reference to God's perfeetions, it ariseth from the knowledge of God's excellency, it shall continue in heaven itself, when we are confirmed in glory; when there will not remain the least degree of guilt, then shaU we most fear God. As I have read a story of a person of most eminent hrfi-ness when be was a dying, he was filled with great tremblings and fears of God; there comes one to him and speaks to him, I wonder (saith he) that you who know God do so fearhim t < If I did know him more, I shonld fear him more;' that was Ma dying answer. In heaven the fear cS God shall be perfected; therefore it doth not merely arise from guilt. When God la pleased to dart a fire into the bones of a man, to cast stings into Ms conscience, then a carnal man fears;, when his heart is scorched with the estuations of those hists wherrin formerly he delighted himself (as a fish sometimes is boilcnl in that very water that formerly it sported itself in) then doth a carnal spirit fear. But now a gracious man when there is peace within, when there is a blessed serenity in the conscience, then he fears the Lord; therefore it is said, '< thtf churches walked in the fear of God, and in the comfort of the Holy Ghost/' Acts 9. 13. there you see an union between fear and joy.

3. This degenerate and servile fear respects the dismal eflbcts of sin, but not its evil nature. They in whom this is non me-tmmni peccaref sed^netuunt ordere, they do not fear to sin, but they fear to bum; or if they fear sin, it is merely in reference to hmming. The one is Itmor pome, the other is ftmor cffeMWy the one fixeth itself on the puunishment, the other regards the oflenoe; the one is awakened by the apprehension of those judg* flaents to which a man is exposed, the • other r^^ards the evil which a own hath -Ame. A child may fear to take up a burning coal, that doth not fear to take up a black coal, which will soil and pollute it. A carnal wretch fears to medd^ with that sin that will create terrors in his conscience, but is not afraid to meddHe with that sin which will defile him. The wise man sp ea king coneeming tfaia gracious fear, calls it, ** the fear of the

cpmnatidiiieiit,'' Prov^ 13. 13. <^ \mt he that fiearath the cam^ iQOiidaient shall be rewarded/' I deny not but. eervile fear may. give a check to ourtsna; but this.^oth not proceed from any halved of ain> but from fear of hell. To illustrate this by a n^ ipiiitude, a dog akhoiigh his ravenous nature do prompt him td take hoM of the rneat^ fet when ihe staff is over his head he dares not touch it* A widied iman while terrors- of coiiscienee are upon him, ihough he loves his sin, yet ^he dares not venture upon it. What epieuTQ 19 there that is such a slave to. his appe* tite, that when he is under a fit of -the- stone, will venture on those meats that he knows will increase his paroxysm, and make bis pains more doloffous? and yet he may love the meat very well: so it is here, such a person that hath ttus slavish fear, although he I^ves his sin, yet he. may possibfy be kept from it for fear of hell, but this fear is terminated ouly vqpon the pu-* ^ishmentt

4. Another diflerence betwee9 these fears is drawn from the eontinwatice of them; this servile fear usually being a sudden passion, but the ingenuous fear is a serious constitution of spirit. I shaU api^y to this purpose that which Aristotle speaks con* eeming the cokHm^of men; there are some colours which proceed from complexion, there are oU^ers which proceed from some sudden passion. Suppose the question be, what complexion a man is of; if he be pale through fear, or red for anger, we cannot say that man is of a pale or red complexion, because that is a sudden thing: it is just so here, one that is & carnal wreteh^ sometimes when there are sharp pangs oi conscience upon him, he may fear to mn; but this fear remains no longer than the paroxysm of the huming ague, it may be not^so long, for sobmi few-hours <Hily; but the gracious spirit always maintains this fi^ar in him, << blessed is the man that feareth always ;" the one is but a sudden passion, the other is the complexion of the sooL . 5. They vastly differ in their excitations to that whieb is good, and that in two respects. (K) In respect of the extent of that good, to which canvd fear doth excite a. man. (2.) In respect of the manner of performance.

(1.) In respect of the extent of that good. He that ia a sla»e^ and fears God servilely, his fear prompts him but to such a degree of good as he judgeth to be absolutely netessery for his own peace ; such a person will give God but gokUweight} be

wUl not "fedorm those duties ta uriiich natural eonfecaenee by aome spear or goad doth not exeite him. But the fear that is ingenuous and filial, exdtes the sOnl to a more liberal degree oi service; therefore it is said^ 2 Cor. ?• K '^ petfectiag holioestf in the fear of God." So PhiL 2. 12^ <^ work out your own salvation with box add trembling." Now reduce this to your par** ticular state, and make an inquiry, whether the feat that yott bear towards God, doth only excite you to some duties- whidi the very light of natural consdence discovers and commauds; or whether ixt no, doth it engage your hearts to all the duties of holiness?

(2.) In respect of the manner of perfonnanee. This b the usmd temper of servile fear, it excites a man to the bare act of the duty, without regard to those qualities which should attend that act and that duty. Thus he that is a slave and fears God merely Cor his wrath, possibly he will pray and hear the word ^ but his prayers are but a little motion of the Hps^ tJ^y are spirit* lees devotions. He prays like a panoty without a correspond-* ency of his affections to that which he prays ^ and what is the leason of it? Because natural oonsdence is quiet for the act done. Whereas an ingenuous fear,' causeth the soul, ift prayer^ to labour that it may be in a flame, and endeavour to ndse the aflbctions to the highest piteh and degiee. He that fears as a slave, though he makes God the object of his dtety^ be doth not make him the end of his duty^ And therefore saith the Lord, '< when you fasted, did you fast unto me ?" Zech. 7* 5. But this is the end of their duties^ to quiet conscience^ that all might be peaceable within. But ingenuous fear cxcite8''the soul to perform duties in sueh a manner, as may be acceptabk U> the Father of spirits.

6. These fears differ in their restraints 6om ev3, and that likewise in a ikmble respect. (1.) In respect of tho nature of those evils from whence they are restrained. (2») In respect of tibe manner of their flight from them.

(1.) In respect of the nature of those evila from whkb thqr are restrained. Servile fear checks the soul from those bladt ains which stare in the fiece of a natural conscience^ those sins which are of the first magnitude, and of a crimson dye, whieh do vattote cfmfdetUiam, waste the conscience, these sins slavish iear will keep a man from; but for other .sias> which (although

VOL. III. M

they do not leave so gieat a blot upon the name, yet diey.maf leave a very great stain upon the soul) they do Dot legard. To give you an instance; a natural man that lies under this slavish Hear, fears to kill a man, but not to hate or bear a spleen agunst a man $ and yet this is murder in a degree. Such a man fears actually to defile himsdf wiA a woman; but he cherisheth ape« eulative wantonness, and gaaeth on the image of the lust, it may be whole days in his fancy; and yet thb is the adultery of the heart, but this he doth not regard: but where there is an ingenuous fear, this causeth a person not only to fly sia, but the appearance of it, to fly the smallest sin as well as the greatest $ for as there is* the same reason of the roundness of a ball, as tihere is of a globe, so there is the same reason he should fly the smallest sin as the greatest. Thus an ingenuous child fears not only visible disobedience, but declines the very colour of it. A ehaste wife dotb not only fear to break the marriage knot, but flies every sign of disloyalty, and will not bring upon herself the kast suspicion of her chastity | so that in respect of the natvra of the evils declined, there is a vast difference.

(2.) In respect of the manner of their flight: for that feo# irhich is degenerate and servile, although; it may withdraw the soul from the action, it doth not crucify the aAscdon to sin ; but now a gradous spirit doth not only fefbeAr sin, but dbhor itf he doth not only leave it, but loath it. In the. one the faeultice are bridled up, in the other the will is healed; the one doth ubscondere hide Us sin, and keeps himself from outward actsf but the other doth obicmdere, he cuts off sin by the roots.

7. Servile fear drives a man from God,' but filial fear unites t man to God. He that is a slave, his great care is how he may hide himself from God; but he that is a son his great care is^ that God do not hide Uinself from hinu A siavid is afraid to find Ood^ a son is afraid lest be should lose him. St. Austin doth $4ttiitiibly explain this by the diff^irent fear the harlot hath of her husband, from that which the wife hath, who is loyal and Virtuous. The harlot saath be, iUa tiiMt ne ^iMtiiatj she; fears lest her husband should come home; but the virtuous wife jfla timet ne deeemtj she feats lest he should depait. The harlot fears lest her husband should chastise her, but tHe virtuous wife lest he should forsake her. Thus it is here, he that is a slave all bis design is tbift, how he may hide himself firom God; bat a

graaoiri ao4] dbtb leaB fear God's Utfm^ tbMl fab Ometfct, Im can better brook his strokes than the Hvithdrawing of his goiuh tenaoce.

&. Senrife feariia an earnest of heD; filial fear is the beginaii^ of heaven. Servile fear is the fruit of the covenant of woxks^ and tberefiire'ther beginning Of sorrow^ Filial fear is this product of the covetotuit of glace; for sttth the Lovd^ ^^ my lear I mil plant and put in theur.beartSj^' and so it i$ the initials of. glory. Senrile fear isonebfvthe black train Zi affecticviiB that shall acconqiany sinners to another world; all the bright palt of their affections shall letfve thent» their joy^ their hope, and thd^ delight; but thek &ax, sorrow, despair and'biKrdr, riiall aecom«» pany them for ever: but now the fear jof God which is soiKliko and -ingenuous, that doth endnre for ever, that shall be cooh pleted in gldry; There are some graces iii a saint that are re« Isttve graces, that respect the present stat^, as repentance and the justifying feith of a saint; but the fear of God^ that ia th$ eternal homa^ and tribute which the creature mast pay to faiflD^ and therefore it shall continiie for ever*.

CHAP, IV. The effects ud pi94«cfa of Olial ftmn

IT. Xt was next propounded to show what are the effects and proditets of fiKal fear; they are these,

1. The fear of Godprodhieeth a flight from sin: this is so es«^ ientialtothefearof God, that it makes up its description, the tear of God is to depart froin evil. In the i9th Pftalm ver. 9. you hsdre tti esqyression there, *^ the fear of the Lord is dean ;*' it is dian fmaaHter^ it is dead in itself; it is dean effee^te, m ie makes us dean ; that person that thus feats the Lord w^

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not ordinarily neglect' the least duty, nor commit tbe least am far the gtfratest good. The fear of God is avimm ti^ ^T custom, it is the sentinel and guard of the soul^ which is very vigilant that no temptation may enter in^ nor no corraption may pass out.

2. Another effect of product of thi% fear of God, b a careful search afkef the perfect knowledge of God's will, diat so a man may not offend him, (and this proiSeedli from the former^ Pbah 86. 1). '^ teach me thy way^ O Lord, and I will walk in thy truth, unite my heart to fear thy name:'^ Here you see the con--junction of these two requests. A man that is a stranger to this fear, makes it Ms design to preserve his conscience £rom the oom-> mand* of the light of the wwd. Laty persons lie upon their beds of ease, and draw their curtains that no beam may dart in upon them i they are afraid of the shining light, lest it should scorch them; they are afraid consciencf should know what is the will ef God lest it should perform its oflBce of accunng them: but ime that fears God ingenuously, he tries what is the aceeptablo and good will of God. Thus it was with Job, chap.- 34:. 32. <' that which I see not teach thou me: if I have done iniquity I will do no more.'' This is the temper of a person that fears God; and indeed you may carry this through all relations. This is the fear of a son, who will inquire what is his father's will that he may not displease hin.. The care of a wife is this, she will inquire what her husband's disposition is, that she may not contradict him: it is a necessary effect of fear to make a person full of inquiries after the will of him whom he endeavours to please.

3. This fear hath a great inffuenee upon our performance of the duties of worship. (1.) It composeth the soul. (2.) It makes it awful in the discharge of them.

(1.) It composeth the soul, Psal. 86. II. ^' unite my heart to ihv thy name.^' There is a natural lightness in the spirits of men, and when we come to religious duties our thoughts are like a bird in a cage, it flutters the more because it is inckised; our thoughts then are fiill of such a light discurrenc^ as chaff in tbe wind, ovdust in the air; but now the fear of God binds up the smd from: flitting. The fear of God brings the soul to a con-wtcncy when it awaits upon God in religious duties^ He that itpp^ tbe sun ta its flighty and the waves in their eottrse^ doth

bind np our thoughts by hb fear. This is the grace that unites our thoogjhts together. And thereibre yon may try younrivtes by this, whether or no when you approach th^ throne of grace doth the fear of God compose your spirit, doth it cause you to endea-Tour to get and keep your thoughts upon that, which then is re^ ifuired of you ?

(2.) It renders the soul awful and solemn in the presence-cff God. We read, Heb. 12. 28, 29. ^ wt»refere we receiving a kingdom which cannot be moved, let ns hare grace whereby we may serve God acceptably with reverence and godly fear, lor our Ood is a consuming fiVe;" such a person when he comes to ariy duty, sees him that is invisible, i^d cherelbre fears befete him. A gracious soul although he be not always fervent as he should be, yet he will be always revertikit, (so it alvaays is when graett bath any actings jn the soul) for tht iowest degree tf grace is this, to compose the spirit in the sight of God. Thereforsr it is said, Ecd. 5. 1. '^ keep thy foot when thou goest to the botise of God;'' and certainly whensoever this grace doth exercise* its power in any degree, one of the first eifiscts of it* is this, to make the soul reverent and solenm in the i^pfehenswn of Godls per* fectioiis.

4. Moderation in the enjoyment of lawfid dungs is anortier product of God's fear, «nd tln^ upon a double account. (1.) In respect of the strictness of the law. (2.) In regard of the de* cehiMness of the heart.

(t.) In respect of the strictiless of the law. It is hot a nar-^ row path, and we are very ready to swerve frbui k. As one thaCf walks upon a rope is very careful to poise himself, so. diat hi¥ body may not slip aside j so i^ one tlut hath a son^Kkef fear, he knows that thens is but a little step between the aUowanceoiP God and the desires of our lusts j and therefore he will not do^ all that he may, lest he do more dian he shouM. Such a per-> son when he tastes the honey, will be carefiil of his wings, that diey be not dipped in thesHne of it, that so he may Hke the bee keep his course and voyage to heaven free. Such a person oen«* dders with himself that more perish by meat, than by poison; because we are careful to keep ourselves from poison; but meat: is the sustenance of our lives. In lidtis perimui amnes, we all perish by the abuse of things lawful, or mostly do so.

(2.) In respect of the deceitfulness of the heart: we are s6

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«pt tD tratiagnesB thoseJimits wfaieb are prMeribed to us. Wli# is tfiera 9M»mg us but is apt to abuse the swvetaeis of graee to looseness^ tbe power of graee to laraness, the aararaiice of graee to seairity, and tbe allowance of grace to lieentiousness ? Asd therefiMe because oar hearts are naturally so deceitful^ and so prone to transgress, such a person is very moderate io the use of lawM things. When he eats and diinks, this is bis rule, Ke will aat so mueh as will neither unfit himself for duty, nor dispose himself to sin; so mneh as may. neither distemper nature, nor dicturb grace; so nsudi he will venture up<Ni the enjoyment of the eieatum, as may be a moti¥e and exiHlement to raise up bis aeul to God. This is the proper e&ot of divine fear«

5, This k another product of filial ftar $ it eauseth in the soul upon tbe least appmbensioo of God's displeasure a double in-> quiry, (1.) How we have provoked God? (2.) How we may appease him R .

(K) How we bav provoked him ? Sudi a s$ul hath a very fuick em to diseover the Lotd^s anger; and when the Lord doth withdraw himself.from it, this is the inquiry of such a soul, bow have I provoked the Lord? Thus we.read of Joshua^ when his heart was struck with the fear of the Lord, he did by Ipt make in<|^r]F«fter'tbe!Sifffo'der» and nfsnx, eea^ till he had fixed upon Achan^ that was iha cause of God's anger. Thus doth 4. gra^ aiotts Jiearttake the candle of the; Lord, and make m inquiry what may be the sin that eclipseth the light of his eouut^lusnoe^ that sbufiteth: u)> his bowels, tbat idl^posetb and iutiefcepteth the iqfltten^tes of Us gmoe, aad fine beajms of oomfort t^at come firom.hiln.' .'' . I '.

(2.) Httvr he may' be appeased ? Ob Che - latnentij9g, the de«* wes, and tkecHrigoiOtts motions of. tbo soul towards tbe Recovery •Cdod^s JSpirit.t oUow doth it daily plead for it in tb^.name of Christi WhereM other pevseos uriien a breach is made between God and their souk, as tbefsreqpiqitit sih widiont fear, so they Ue in it wilJioiit seiii^i tbegr jca^bstif the guiit of tto Uiousandb of sins, whieb stond uoeanoelled in ike^ presence of God; they do not make it thrir design to repair the breach tha& is m^de between dueif Creator and tbemsdvea; biit it is otherwise with 9 soul that feacs. the Lord.

6. Thb fear of Odd is the best eorrecttve of the fear of man, As tbe beams frf tbe ^n discourage the burning vt the firej so

CBA9* m mt TBB. BftS 09.6C0| !8t

doCh dat fcar of God covifect aad abate the fear of the d'edtenre; As Aflnm'8 fed twaHefwed iq> the nxh of the magieiaiM, ao doth the fear ttf the Lofd take the heart off fioni aa imnioderate fear of the creafture^ Luke 12« 4^ 5* ** Fear not him that can kill the hodjTy &c/' This is the groii&d «f all that sinful compliaBee that is in the world. (I mean in referenee to fear) viz. Peieoas fear the anger of a mao^ but presume en the mercy of God. Now there* five a gracioBS spirit doth realise to hiniBelf what the majesty of God is,. wfaa|; his parity, justiee^ power are, and from henee b^ quencheth all the fears of the creatures* And if it should happen «s.any tfae^ that iii' seine sadden temptatioa the fear of ^lan duwld orerpower- Inm, yet nevertbeleaB by consideration, he bfings hkqaetf to'hia fiotedieinper; aaif you put waiter and oil ifi a glass, if you shake the ghm Ab water may get upon the oil; iwt let the glasa stand still,, then .the oil (at a tritnuphant con* qneror) mil recover the supremacy: so here, although in a temp^ tation, the fear of man may overpowser him, yet when he com* pairea a motial creatme to aa immortal God, then doth the fear eF God quettBh all other^fean*.

CHAP. V. ne ceaiiHeaoj feelwasa lbs l«ar of Gad, and Ui^ hope, love and joy.

T« JL WHl now direct yiour attentton to the consistency that is between the fearef God, and ftith, love, hope and joy; and be-Ibie I show yoU' the paHieahir ^;ieement between these graces^ let me prearise thesothtee tfaiags* *

Fiiat. Knowthat there it an abadhite necessity of their anion m the soul of a'giaeious peraoa upon this account, because al-tiumgh am and grace oppose one another, yet grace and grace doth noty they dl ^prooeediag from die same root and cause.

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whieh » the Spirit of God. U it die opiidoB of some, thd giaee ia the amii is but one hdbit, and aeeordiBg to the verict]^ of acta wbieh it prodnceth, n it receives sevecal titles; as yatx koow the ocean as it wsabeth several shores, so it reeeivetfa so* yeral names; so they think^ that the habit of grace as it believes in God is called fiuth, as it depends upon him for the peifoiw BMoee of some good it is hope, as it feaieth him so it is tbw antitled; but gisoting this is not a troth, suppose that every grace is a several habit, yet they all very ivell agiee, and it must be so*

Second^. There is a cenvcaieBey in this agveement of the graces of die Spirit; as thus, cue doth oootemper and eontttt the exDcbitaaess which otherwise would be in another, as I shall particuhuiy shcvw you when I come to the particular graces. . Thicdly. There is an actual eadsteoce of these graces in the soul; for as they are joined to^gethcr in scripture, so they are es* perienced by every believer* These things being pesmised^ . 1. I ahaU begin with the fintgraee, FoMl There is an uniou between faith and fear in the soul; for.that consider, that tha fear of God although it doth weaken the security of the fledi, yet it never weakens the certainty of faith. There is a distrustful fear which faith ezpeb, but there is an awfid dread which &ith chcrisheth, and this h th^ fear which we are speaking of; the fear of God and fe4th aaa jawiprocal causes of each other, for faith produceth fear, and fear produceth faith, or improves it. First, faith produceth this fear, Heb« 11. 7* ''By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an ark, &c." where it is observable, Noah did believe an hundred yealoB b^rf the flood came, that there would be such a destruction, and he believed that he should be preserved and rescued from that deetructioa (obseave that) and yet Noah feared; so that a believer that doth not only believe the power of the threateoer ted the truth of tha tbreateping^ buii believes he shall escape that ithreateoing^ yet. he fears it; thie is Noah's pase* If onee fejth be ^enched in .the. so«l there will remain no fear. Indeed faith is the ey« that 9eetb aU things in God; as to God all tbinfi ifra.prsaent, and iAkete iaaeithar first nor last, so.doth the eye.pf.feith aaeall things^ in some sense, aa present; and diereforo a believing soul looks upon Om day of judgment to be as reai 98 if U were tbm moment^ beoauae ho

sees it ift God, and this caiia^ him to fea?. Whereas take away thk Mth and tiie soul 19 thto seeurej it behf|; ifvfth the ob«< jeets of our afieeciom in diecanoe of time, as it is with the ob^' jects of sense in distance of place. When a things is fsnr distant £roBi mine eye, I cannot petceive it; so When tfaatwhich is evil is at a great distanGe from me, wlthiAit the ey« of Mth, I shrik never fear it; every evil doth dbete so much de 'terribiii as it hadi de Jktmrth But now faMi realizeth these tbhigs to the» soul, and so pnodueeth fear. 'Hiis feardodi improve fe]th» For there is a drcle in these causes, as there is a oommerce be4 t«reen heaven and earth; the vapours that ascend from the eartV cause clouds, and those clouds descend in showers, and so are the oBUsesof vapours; so it is with thegraees.cf the Spirit* Faith produeeth fear, and fear caasedi the sbul.more to beUeva the judgments of God and bis tlweatenings; for when, once the nnid presages evil and fears it, it wiH the. mem Maongfy be4 Keve it. The scripfwe unites these. t#o graiees, FsaL 64. 9^ iO. ^ All men shall fsar, &e. the i%bleons sfaaH be glad in th^ Lord, and trust in himf" here is an tmieii between these two graces. ^ - ' - \

2. "Vhis fear 'ef the seal ^is eonafetetft ^wllh'^e^ Fear and hope in 1^ seel of a ehnstian, ate like jthe coirk' and the l^ad to a net, Che eork Heaps it from siillting and tlie-'lead Jt^ps it from too much floating; so it is here, fear keeps hopefirohi degenera-^ ting into piesiimption, and<'hDpe keeps fear from slalitng into despair. If ym do absl^aet fear from hope, the sbhl wiir be lazy; and if you de abstract hepe irom fear, the soul will sink into a despondency. Therefore theremust b^ a fear with hop^^ and that will appear, if youi do consider tkete d^tise things.. (1.) The author of that reward whid> hope respects. (2.) The tOi' oure of the conveyance of thlit reward. (3.) The quality of the reward itseK. These ttum' show there must 'be fear with the hope of-a chrietian.

(I.) If yen consider the audior of that reward, it is the holy God; andtfaerefore wlierever there is a hope tareceive a crown from his fmnd, there wifi be a fear to displease bim. I wilt Iwing this down to a teaapAra] ease, thus. It is a rational thing te imagine that a sakgeet deth hope to rise wlven he doth fear td displease his prince, for the king is the fountain of honour; and tiMrefoce if he doth not fear id displease him, he can never hope

to rise hy him. Ko, k k Ch^ lojnd SMbject that fean to dia* pkase hifl •overeign, that acpecU adYaiioemait by btfii* A dum* ti«i who doth not fm to dbjlbaae God, cm Mrar hipe to be odTMoed by Um.

' (2.) If^ECflpeotthecantejraiiceoftUsremnl, eod thafck «iq>ve8ied thns, H«b. 12. 14. »FoHonr peace with dl men «iid hdliness^ nvthoot whidi no amui sbaH see the lAwi.*- This k Ae oooditkni upon wMcb iIm remurd » proioiMd, and thfiKA»a it ia said, 1 Joba 8. S« "And every maa that hath this bopb in hiai> parifieth hiotadf even as he is pofe/' What hope is that? That is, bo diat cxpeoU to be oeofatmed to Ghnt in gloiy, ho viM iasitate Christ in- purity.

. (3.) CoDoder the ^ry quality of the rawatd, and that like^ trise exoiaea fear. For wb^ is the reoompeiiee of ourhope but Alt, the viBk» of God? Nov what aaitb our Sariooc, Mat. 5« a. « tteaaod are the pum in heatt, fot they shall aee God,'' who ll &^re God.5 sinee the happiness of a saint is the dght of the piite: God, there must be puritf of heart to dispose him for it» The air above is so pim.that no-, aia dm live there* And there*-fore wherever there is hope of heaven, there must be a .fear of ^ hactfuse btftnM consists in an ahsokOe freedora fbom it. HofiiF there mu^t be hope with fear for these C^ro reHaons, for JifL Fear wfdioitt hope defiles Om aouL 2dly. Fear without hope ruins the soul.

( 1st. It dafika the soul $ fo^ k renders ow guik moreonmqx)-fedtitbailiQedV goodness; it makea sin to be as infinite an evil as God k:an infont^ goodi And«rhat k thkbul to dehoae God? fad thnsik staha the sonl.

2dly* FMt witlknut hope rUins^hfe loul, and drives a^mah to a wietched ixeg^ect of all the tiieans of recovery, and toa dreadAiI fli|;ht from God. / As the ftoat and o6id. in winter do ao bind up the influences ef*theeartfi, thai it:oamiot pradifce iinftiilta; ao these affections of fear and despair do so bind iip thesoul'that it'cannot cbceicise acta of d^pendanee upon God; and therefore there nmat be a.mixture of these two grai6es in the sonl, that ao the repenting sinner Urhen he despaiib in himsdf^ asi^ hope in ^rod. When he sees nothing.wkhih hin, nothing foMow him to help Um, yet be may see something above fakn, that is,* the mer* iy of God. ' 3. There k an union in the soul between fear and love. Love

.without fear would become seeiire^ and fear without Iov& would becope slamah. Love is the deaiett oompaoion of this feer| ftheie is nothing more fearful tkaa an ipg^uous love, imd nothing more loving than a filial fear. These two graces d# equally knit the soul to God* Lo?e is that grace which united the soul to God> and fear, keeps the soul from departing from God« '^ I will put my fear into their hearts that they shall not depart from me/' These two graces have the same promise! made to them; sp jfpu shall fii^d Psalm 145. 19^ 20. <'Hemll fijlfil the desires of them that fc^ him, he also will hear their cry and will help them, the Lord preserveth all them that love him." These two graces do embrace and support each other.

OI^ection« Doth not the scripture tell us, there is no feaf in Jove, 1 John 4. 16. << but perfect love casteth out fear.

Answer* This fear that is here made irreconeileable with love^ is not a fear, of God's judgments, hut ^i fear of persecMtbn in the ]worid^ and so indeed^ when our love is perfected it conquers the fean of death. Thus Tertullian of old understood^tbis plaee^ saith he, *' What fear can be understood here, but the author c^ our denial of Christ." Quern amorem perfectum n^fygam, ti* wfunisf What perfect love-must we understpmd here, but that >vhich puts fear to flight, and that which anio^ites us ]to a con* fession of Christ? And. thfore .a^^ three reasons^which confirm this interpretation.'

(1.) The fiist is drawn'firom that expression* in the 17tli verse^ ^^ Herein is our love made perfect, that we may have boldness i^ the day of judgment,'' which may be it^terpretedtl^u^}/ herejn is our love made perfect and crowned, that we may If aye boldness in the day of temporal judgment, when we are arranged befor^ prinoes for the oause of Christ'

(2.) Consider the f^f^al^el that is made between Christ and UBj '* because as he is, so we are in the world;" wh^t is the meaning of it? That is, as Christ upon earth laid down his lif^ to seal the truth, so while we are in this world upon the call of God's prondence, we should lay down our lives for the confes-•ion. of the truth.

(3*) Because it is said in the 18th verse, <^ He that feareth is not made perfect in lore, and fear hath torment in it,'' that is, there is a rack, a pain, that is conveyed by the fear of death, as it is said, Heh. 2. 15. <' who all their days were under a spirit

of bondage through fear of deaith/' And wherever there is a fear of death there cannot be a perfect love of Christ ; for the person that is a coward k* next to an apostate. That person ^hich fears death is ready to apostatize from Christy when his life is in danger: but when this perfect love of Christ reigns and triumfAs it is stronger than death. How famiidable soever death is^ yet the love of Christ will cause the soul to embrace it; tf this interpretation be either novel to you, or if you think it not so genuine, you may reconcile the text by ray doctrine; for then understand here, a slavish fear of God merely as of a judge, which is inconsistent with lo^e; but for ought I know the other sense may comport well enough with the meaning of the spirit.

4. Another grace that is united in the soul with this holy fear is joy. This is a riddle to a carnal spirit, and yet it is one part of the mystery of godliness which grace teacheth, and which a holy soul is instructed in. Hence it is said in scripture, that ** they did rejoice in God's goodness, and yet they feared his goodness.'' (I.) Our fear qualifies joy. (2.) This joy doth characterize and evidence our fear to be of the right kind. • (1.) This fear of God qualifies our joy. If you abstract fear Irom joy, joy will become light and wanton; and if you abstract joy frcfm fear, fear then wilt become slavish. Hence it is said. Psalm 2. 11. "Rejoice with trembling.'' There is a sweet con-temperation of these graces. In heaven God is equally rejoiced in and feared, and while we are here below we should aspire to that heavenly temper. Then doth the soul most kindly rejoice In God, when it is filled with an awful admiration of his good* ness; for this fear doth not contract the heart as grief doth, but enlargeth the heart in God's praises.

(2.) This joy doth characterize t>ur fear, and evidence it to be of a right stamp. So you shall find 112 Psal. 1. "Blessed is the man that feareth the Lord, that delighteth greatly in his commandments."

CHAP. VI.

t

AMWeriog some qaestioDt^ how te and in what OKunier the threatenings ef the word should work npon the fear oC a coD?erted yersoa,

vi. X HERE are some qvesticHis which I shall propmnid con* cerning this grace> and so shall clear objections as I handle them.

Qaestion 1. How.fa:r should the threatenings of the word work upon the fear of a converted person ?

(L) I answer. Every affection must be exercised upon ita proper object; for they were planted by the hand of God in tha nature of the reasonable creature^ and therefore none of them must be eradieated, but must be regularly exercised. Now as the bve of God is the loadstone of my love, so the justice of God is the object of my fear> and therefore these threatening^ must work upon the soul.

(2.) That these threatenings must work upon the soul, it appears by this; because they are part of the medium whereby God doth bring the soul to himself^ and whereby he doth direct the soul in the way that leads to life. There is an initial feai in the soul which prepares the way for the iSpirit of adoption, and sometimes is in the soul befiire ever the Holy Spirit hath takea up his residence there. As you know the sun before it riseth» darts forth some light into that part of the heavens where it is not present. There if also a fear of God's judgments which hath not only the Spirit for its origpuaal^ but the SfMrit for its companion. This fear of God's threatenings is not only from Ihe Spirit but with the Spirit, and therefore the Spirit of God is called the <^ Spirit of fear/' Isa, 11. 2. Now this fear the Spi-lit makes use of while vre live in this world, to direct us in the way to heaven. Therefore dbce the terrors of the Lord are part of the Spirit's disciplincj certcunly a gracious man should fear •God's threatenings.

. (3^ In the scripture the threatenings of God are frequently propounded to believers^ and certainly they should work upon

their fear. The fear of God's judgments is not too senrik a pas* «oD to be in a child of light. The apostle Paul certainly knew the mind of God and the tenour of the gospel, and yet you shall find his chosen arguments to excite us to serve God are many times drawn from the fear of his jadgments. There are two places very remarkable, one in the 12 Heb. and the two last veraes, '^ Wherefore we recdvlng a kii^om which cannot be moved^ let tis have grace whereby we may serve God acceptably, with reverence and godly fear. For our God is a consuming fue" Now observe, that the apostle speaks here to those that had an interest in the '^ Kingdom which cannot be moved i*^ and saith the apostle, *' Let us have grace,'' that is, let us exercise grace so as to approadi and serve him with '< Godly fear ;** and why, '^ for our God is a consuming fire/' The other scripture is in Phil. 2. 12. ^ Work out your own salvation with fear and trembling," where yov may observe the apostle doth emphatic oally speak, not of dohig it vrith ffuth and love, but with fear and tmmbling; and this fear and trembling is a posture'fit for us till we come to the gate of heitven. To eondude the question, know that our Saviour who was the author of the gbspel, preacheth it to his disciples, Luke 12. 6. << Fear him which af* ter he hath killed, hath power to cast into hell; yea, 1 say unto jou, fear him." And therefore those wanton spirits that are all for oOy doctrines, that will endure to hiear of nothing but the mhes of grace, cheat themselvea; they flatter themselves into belt with vain hopes of heaven* As I must rej<rice in God fiir his goodness, so I must fear him for hid juKtice; therefore this is clear, the threatening of God nrast wbik upon believers. - Question 2. In what manner must Ae fear ef God's jadg-^ menu work upon believers ? I answer hi these propositfons, • (1.) Inthegenerfd all our re^ous act$ must be itMtiiatdy terminated upon iSod. Take that as a rule, as his-eeiiimatt^ must be the principle to sway the conscience, so his ^ory mlial be the aim and the design ijf a diiistian. God most be the be^ ginning, the middle, the end of rfl our actions; ilnd therefore When I come to Asconrse vvfaat nifluenee fear must have^ cartf this with you.

(2.) Although the command of God must be tfie ground ef ioy obedience, yet the fear of God may be an excitation to it. The command of Godisthe roXio fonMSi of the obedfeneeef

the creatare, tbe fear ^ God may be the nrtto mollMl. Take all rewards and pttirishments and abstract them from the commaiid of Qoiy jet the command of God obligeth us; bin add tbes^ and they will more powerfully enforee it. A eipher is nolhing in itself, but add it to a sum and it indreaselh the sum i re^ wards and punishments being added to the command to ea*^ force it, • « • .»

(3.) The fear of God shoiM work upon ns in this manner, to be a bridle to check and restrain us from sin. For you shall find this to be the method of the gospel, wheri God persdades us to duties he propounds reward $ when he dissuades us fironi'sili he presents and urgeth judgments; therefore in this marniei^ should fear work upon the soul, Rom. 8. 13. <^ For if ye Uwe after the flesh ye shdl die/' there is a check from sin; <^but if ye through the SjHrit do mortify the deeds of the body, ye shall ttve," tlierfe is an eneouragement to duty. -

(4.) This fear of God's judgaients, or of the thveatenings'of God, its dnefest season is then, when some present temptation presseth upon us, when conscience and the atfectious are divided^ when conscience doth withdraw a man from sin, and when bis carnal affections draw him forth to it, then should the fear of God come in. It is a holy design for a christian to counterbalance the pleasures of sin with the terrors of it, and thus to cure the poison of the viper by the flesh of the viper. Thus that ad-» mirable saint and martyr bishop Hooper, when he came to die one endeavoured to dehort him from death by this, O Sir, con« sider, that *Life is sweet, and death is bitter;' presently he replied, ^ Life to come is more sweet, and death to come b more bitter,' and so went to the stake and patiently endured the fire. Thus as a christian may sometimes oiitweigh the pleasures of sin by the consideration of the reward of God, so sometimes he may quench the pleasures of sin by the consideration of the terrors cf God* We read of our Lord Jesus, that he did outweigh the Shame of the cross by the gk)iy of bis exaltation, HA. 12. 2. He was not ashamed of the cross, because of the glory thai waft set before him.- So a ohrbtiiii may thus consider with himself that communion with God exceeds all the gratifications of the •enses i that thero is more pleasure tin one minute's enjoyment of fais love tbaq hi all the camaldreggy deligfau ot die world for tver: and on the other side> he may make use of tfab fear»

(5.) I coiMSetve Uiis^ tAwt the feaf of God's threateoiiiepi doth move ingenuoualy work when it respects the loss of heaven than the casting into hell. For an ingenuous son doth not so mueh fear to be cast into a house of ccMrrection, as he lean disinherit* ing; so a gracious spirit doth more fear the loss of God*s coon-tenaace, than all the bodily pains that can be inflicted upon him; this is a fear that is more ingenuous and filial.

(6.) The fear of God*s judgments should so far^ and in this manner work upon ^very christian, as to render hia pardon the more wekcMne, and to make the giaee and love of God to shine forth with a brighter histre* Oh such a person as fears the power and the terror of God's wrath, how will he esteem Christ «s the crown of his glory, as the sprmg of his joy, and as his ridies! Oh such a person will break forth with the afottie, ^^ God forbid that I should gloiy in any thing but in the cross of Christ.*' There is no person that ever prizeth a sanctuary or an asylum at such a high rate, as he that is pursued by the avenger of blood; and no person will ever set a vahie upon the righteous* ness of Christ, and upon the mercy of God till he doth fear that wrath that is endless and remedileas*

CHAP. VII. An exhorUUoB to the fear of God»

vii. J^ET me press upon you th» eminent grace, a grace that in this respect hath a spedal prerogative and singularity that attends it, whereas many other graces of the christian life are but respective graces, they only concern some persons, some condi-* tions, and some states of life; but the fear of God, shall I call it a single grace or rather an univeisal grace, that respects all per* sons in all states^ and at all times. It is not a peater absurdity

fior a carpenter to Se vnthout his rule^ than for a christian to be without the fear of God. This is that grace which is the director of all other graces, and therefore let us fear him. But especially upon this account, fear the Lord because it is the best pre-servatiye against sin; the love of God is that which constrains us to service, the fear of God is that which checks and restrains us from disobedience. This will preserve the soul in the midst of snares'; lay but this fear aside and you will fall in plain ground. Thus wc read of Lot, by the fear of God he was preserved in the midst of defiled Sodom; but when he laid that aside he sinned upon the mount. Therefore as you desire to keep yourselves •poUess, so let the fear of God reign in you. Remember our wiude lives are a continued temptation, we walk in the midst of snares. O consider, that although the enemy be without us, yet the traitor is within us, I mean our deceitful hearts; and therefore fear God with a fear of reverence, and fear your hearts with a fear of jealousy: if this grace do but take its regency in the soul, the devil may surround us, but he cannot surprise us. It is then with the temptations of &atan as it is with casting fire upoa a marble pavement, which can do no hurt; but if you cast in but one spark into gunpowder it causeth a conflagration: if the fear of God guards the heart, the temptations of the devil are but like casting fire upon marble, there is no danger; but remove this bridle once, and every temptation is like a spark in gunpowder. The world without us prevails over us because of the world within us, and it is only the fear of God that keeps the soul always upon its watch and guard. And consider, it is as a duty which you are obliged to now under the gospel. There are various attributes in God, and as his justice doth not devour his mercy, so his mercy doth not vidate his justice; and there must be proportionable aJflfections in us to the attributes in God. As he is the God of mercy, so I should love and fear him too; but as he is a just God, so our fear is properly terminated upon him. Remember this, if every grace of the soul should languish, yet the fear of God last of all remains; that is the bond of the new covenant, ^' I will put my fear into their hearts that they shall not depart firom me ;** this is that grace that is of most universal use and influence in the christian's life; and therefore let us exercise this duty^ this affection, that so we may be truly wise, we may be wise for ourselves, and wise towards God. VOL iiu N

CHAP. VIII.

WhM keavenljr wiidam it.

II. General head of discourse—That the fear of the Lord is eminently wisdom. Having opened the subject the ^^ Fear of the Lord," the next thing to be opened is the predicate, ' that ii wisdom.' It is recorded, Prov. 1 7. that it is the 'beginning of wisdom/ as it is so in point of order, so in point of excellency, this is the root, the fulness, and the perfection of wisdom.

This fear of the Lord is that which will entitle a man wise for ever. Now for the more clear discovery of this I will

1. Consider in the general what this heavenly wisdom is.

ii. Upon what account it is that the fear of the Lord is wisdom, the most eminent wisdom, and without which fear, sera* phical angelical wisdom is nothing.

i. For the first of these, consider there is a double wisdom, as Aristotle distinguisheth it.

1. There is that which he eaUs a wisdom universal.

2. A particular wisdom.

Now the particular wisdom is this, when we see a person jex-ce!leiit in an art, we say that man is wise as to that profession. The universal wisdom and that which is in perfection is this, when there is a knowledge of those principles and means which have a tendency to a man's absolute happiness. Now this is the wisdom that here I shall treat of; and before I show you the connexion of Cod's fear with it^ or bow the fear of God is that wisdom, we will consider

(i.) Wisdom in its causes.

{2.) "Wisdom in its objects.

(3.) Wisdom in its acts.

(4.) Wisdom in its scope and aim.

(I.) The cause of this heavenly wisdom. This wisdom is a divine ray or emanation which flows from the Father of lights. ^ There is a spirit in man ■: and the inspiration of the Almighty givetb them understanding/' Job 32.8. Man hath the faent-

ty, but God must enlighten that faculty. A dial is capable to show us the hour of the day, but the sun must first shine upon it: so the understanding of man is capable of wisdom, but God must shine upon it, so that in reference to its cause and (original it is heavenly.

(2.) Consider the objects of this wisdom, and those principally are two. 1st. God, and 2dly. A man's self. These are the two poles upon which heavenly wisdom turns itself.

Ut. God as he is glorious in himself and good to us, so he is the object of spiritual wisdom. It is not the knowledge of the nature of diamonds or pearls that can enrich us, but the knowledge of the wise God makes us wise; this wisdom as it comes from God, so it returns to him, as those rivers that proceed from the sea do empty themselves into it.

2d]y. There must be the knowledge of a man's self, and that in two respects.

!• In respect of his capacity, 2. In respect of his immortality.

Firsts In respect of bis capacity. There 19 an unlimitedness ia the desires of a reasonable soul; oyr desires are not confined to those degrees of goodness which are scattered in the variety of earthly things, hut reach forth towards the whole latitude of good, they can never rest nor acquiesce till they come to the comprehensiveness that is in God, and this is wisdom to know this capacity; for it is the greatest folly in the world for a man to measure his capacity, in respect of his senses.

Seicondly. The knowledge of the immortality of the soul, 30 that all mortal and perishable creatures are no mor.e able to make the soul happy, than the light of a candle to give day to the world.

(3.) What are the acts of this wisdom ? They are principally three. 1st. Deliberation. 2dly. Election. Sdly. Application. 1st. The first is deliberation. A consulting with ourselves how we may advance ourselves to the fountain of goodness, how we may be really and eternally happy, how we may secure our souls, which are our jewel, with the loss of which the whole world would be but a specious beggary: and this act of deliberation, considering how we may make ourselves happy, is the peculiar excellency of a man; this is that which distinguisheth him from the inferior order of creatures.

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2. Election or a choice of those means which have an hitria' sical respect to the obtaining of that happiness, is another act of ivisdom. Hence it is said, Prov. 2. 10. " When wisdom enter-eth into thine heart/' (observe the expression) bare knowledge enters into the head, or it enters into the tongue, but wisdom enters into the heart; it makes a man to choose those things which may promote his real happiness.

3. Another act of this heavenly wisdom is an application of our light to practice. When we honour our knowledge by conformable acts, it is a fruit of spiritual wisdom 5 and this is the great difference between mental knowledge and prudential judgment. Mental knowledge is terminated in the bare speculation of an object; but that which is practical judgment goes forth into the conversation. Hence it is said, Prov. 12. ''I wisdom dwell with prudence." What is prudence, but the reduction of our knowledge to the various occurrences of our lives ? Divine wisdom always ends in a good conversation; it is better known by the life, than by discourse. Naked knowledge is like the light of the moon, men sleep by it; but this heavenly wisdom is like the light of the sun, men work by it; and therefore it is said. Jam. 3. 13. " Who is a wise man and endued with knowledge among you ? Let him show out of a good conversation his works with meekness of wisdom.

(4.) The aim and scope, and design of spiritual wisdom is, to enable a ]>er8on to glorify God and to enjoy him; to glorify God that so God may be honoured by us, and to enjoy God that we may be honoured by him. Thus you have the draught and tcheme of that wisdom that is heavenly.

CHAP. IX.

Ho If the foar of God is wiidon,

ii. fV HICH brbgs me nearer to the text. In what respects is the fear of God'this heavenly wisdom ? And that I shall answer in these four particulars. The fear of God is the best wisdom^ because

1. It manageth the highest business.

2. It advanceth the supreme interest.

3. It avoideth the most destructive dangers*

4. (In order to all these) It improves the best season^*

1. The fear of God is wisdom^ because it manageth the highest business. Wisdom is not conversant about toys^ but in the guiding of the soul to its eternal rest } in that is wisdom expresr sed and exercised. We look upon a man that spends his time in picking of straws, and then in sticking them upon bis clothes, as a madman; what is the reason of it ? Because these acts are below reason. So that man that spends his time and strength in reference to the world only, is a spiritual fool: what is the reason of it? Because these actions are below a christian; and the one is as much spiritual folly as the other is natural frenzy* Aristotle teUs us, that wisdom is the knowledge of the most honourable truths, and of those that are of the greatest concernment : now the fear of God is conversant about these, and that appeals principally in this particular; this fear conforms our greatest actions to that which is the greatest rule of wisdom, and that is the law of God; which is a draught of his will. Now the will of God as it is the rule of goodness, so it is the rule of wisdom; and this grace of divine fear squares all our great actions aeeording Co the rule of the word ef God. This is that grace which deals with invisible sins, and those that are not known to the eye of the worM; this is that grace which balanceth all our affections and corrects their excess. All temptations are usually grounded in love of pleasures, profits, or honours. Now it is this fear th^ crudfies the affections, is the mother of obedience

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and devotion; and therefore certainly because it manageth all our highest works, and conforms them to that rule that is perfect wisdom: this fear of God is most eminently wisdom, upon this account. There is no such fool in the world as the careless christian, for that person is heedless in his main business; and however this fear of God may be inconvenient to our worldly affairs ; however it may be troublesome to the flesh (for the world accounts it but a fond scrupulosity, and the flesh accounts it but a weak folly) yet know thus much (for I speak in answer to that objection) it is true wisdom for a man to be esteemed a fool in the world. 1 Cor. 3. 18. " If any man among you seemeth to be wise in this world, let him become a fool that he may be wise."- This fear by thus conforming our greatest acts to the rule of wisdom, certainly is wisdom eminently; when the fear of^ God doth draw the line, a man's steps must be very straight.

2. This fear of God doth advance the supreme interest of the soul, and therefore it must be the best wisdom. And here

First. Negatively, take all the blessings of the world these are not the highest interest of the soul; the pursuit of earthly things is more worth than the gain of them: that person that wastes himself in the gain of worldly advantages, doth (if I may so speak) dig for iron with a mattock of gold. Such a person is like some foolish children, which with a great deal of toil and sweat run after a butterfly, and when they have got it, what is the reward ? A worm between their fingers; alas, a great estate many times proves poison. But I am sure it is never bread, it can never give satisfaction; therefore it is not wisdom principally, or only to follow that. Consider, how many men of basest spirits and lowest parts, have wrought themselves into worldly estates. He that looks for happiness in this worlds it is as if a man should look for treasure in a coalpit, he is not likely to find it there; therefore in the next place positively.

Secondly. The fear of God promotes that which is the supreme interest of the soul. The soul is more noble than the body, and therefore that which makes the soul happy must be our supreme interest. Seneca hath written a whole epistle upon this subject, * What is true wisdom ?* And afker he hath removed all natural enjoyments and excellencies, he doth resolve true wisdom to consist in this 5 this is his expression, then a man is truly wise when he doth ad bonum retertere suum^ return to

hiaown good. NoW what is the good of the creature? I ao-Bwer^ there is a double good or perfection^ which belongs to eve^ ly creature. (1.) The absolute good and perfection wherein it was created, and that is the perfection of its beauty. (2.) There is a respective perfection and good for which it was created, and that is the perfection ot its use.^ And therefore if you would know what is the supreme interest of the soul ? In one word it is this^ when a soul doth arrive to the image of God, which is the perfection of its beauty, uid to conmiumon with God^ which 18 the perfection of its use.

(1.) When a soul arrives to the image of God, which is the perfection of its beauty. Thus we read, that man was created after God's image in righteousness and true holiness: now this grace of all others, hath the most powerful influx upon the conversation of a saint, and therefore is most necessary to repair the ruins and decays of God's image.

(2.) As for the enjoyment of God and communion with him, this grace likewise of all others hath the most excellent power to king us to that. The fear of Gt>d is that graee which makes God our friend, and therefore it promotes our highest interest. Suppose a man were to live for ever in the world^ I should then esteem it a piece of wisdom for him to make the great ones of the world his friends. But alas we must appear before God as our judge, and therefore to ensure God and get his image^ and enjoy his favour, is the highest and best wisdom. Yet let me add this by the way^ that the person that fears God drives on a double interest, Prov. 16. 7* "When a man's ways please the Lord, be maketh his enemies to be at peace witli him." Take this therefore as a rule, that a religious constancy will sooner gain men to be your friends than a base compliance; therefore he that fears God best promotes that interest too. fiut however^ suppose he doth not, the attaining of God's image and his favour are the supreme interest of the soul. The (ear of God wiii bring to the soul both perfection and satisfaction, and there* fore it is the best wisdom..

3* The fear of God enables, the soul to avoid the most de^ •tractive dangers. All the wisdom of the world is exercised upon one of these two points^ either to obtain some good that a man desires, or to decline some evil that a man fears. Now the fear of God as it enables a man to attain to that which is an in*

w'4 '

finite goody so to avoid that which is an infinite evil. By how much the more excellent and more difficalt the good is that we would obtain, and how much the more perilous and imminent an evil is that he would avoid, by so much greater is the wisdom that doth obtain the one, and avoid the other. Now the wisdom of God's fear teacheth us to obtain the highest good, and to avoid the worst and highest evil. What is the greatest danger in the world ? It is not the loss of external goods; for alas these things are of a perishing nature, riches take wings and fly away, honour depends upon the fancy of another^ pleasure dies in the very enjoyment <rf it; therefore the loss of these things caimot be the greatest danger. Nor can the enduring of the most sharp afBictions in this life be the greatest evil: for consi*-der how many of those that have been dear in God's affecUons have lain under the greatest corrections; nay, they have triumph-^ ed over them; therefore that is not the greatest dai^r. Bat the loss of the soul, that precious jewel, that is more worth than the world, is the greatest loss, and to endure the terrors of God in conscience is the greatest misery. Now the fear of God doth ^ enable the soul to decline this loss, and to escape these terrors^ therefore it must be the greatest wisdom.

4. (hi order to all these things) the fear of God doth improve the best seasons. We esteem it a great piece of wisdom in the world, for a person to improve his time. There is no penoo but hath his particular season and his time. Now the fear ot God teacheth us to improve that season and time for our etertial good, and that upon a double account.

(1.) In regard of the gales of the spirit's motions, which are Very transient. For we cannot command the clock of mercy, to strike when we please, therefore a man should improve every season : for it is said, Phil. 2. 12. " Work-out your own salvation vrith fear and trembling/' it fbllovi^, verse 13. "For it is God which worketh in you both to will and to do of his good plea* sure." It is the fear of the Lord which excites a man to blow up every spark into a flame, and cherish every motion of the api^ rit, for he knows not how long this breath of the spirit will remain. Such a person doth improve opportunities. Now opportunity is avd&' KaiqiT, the flower of time. As a flower may wither and decay, yet the stalk remain; so a man may lose his opportunity, and yet enjoy time. The day of God's patience is

longer than the day of his grace; there are many perBoos that live under ordinances, but find them altogether lifdeas and powerless as to their souls ; for they have lost their opportunity, and God withdraws his Spirit, and strives no more with them. Now the fear of God enables the soul to improve every season,* lest his Spirit should withdraw itself. The fear of God doth, impress this truth upon the soul, that as the purchasing of our salvation depends upon the satisfaction of Christ, so the obtaining of that salvation depends upon the improvement of the day of grace, 2 Cor. 6. 2. <^ Behold, now b the accepted time, qow is the day of salvation.''

(2.) This fear of God causeth the soul to improve the season that it enjoys, in respect of the brittleness and frailty of life, our time being certainly short and uncertainly continued. He that is the sovereign Lord of our persons, is the disposer of our time. Death doth not follow the course of nature, but the order of God's decree; therefore it cuts ofif some in their sins before they come to the flower. Now the fear of God impresseth upon the soul these apprehensions, I cannot command the motions of the Spirit, I cannot lengthen out the thread of life; therefore I will improve the present season. This is that grace which causeth the soul to consider, because eternity depends upon my time, it is most precious, and therefore I will iniprove it. As a piecs of parchment which in itself is not worth a shilling, may be worth len thousand pounds, in respect of what it conveys 3 so this skort life which thou enjoyest, which in itself is of little worth/ yet eternity depends upon it, therefore it is most valuable. Tlie •om is this, do but put these three questions to yourselves, whe-Aer or no it is not the highest reason in the world for a man to manage all his acts in the fear of God, who is his judge; to de-fisgn all his acts for the glory of God, who is his Creator } to conform all his ways according to the will of God, who is hia great master; If you would but resolve these things by the judgment of renewed reason, certain I am, you would esteem the fear of God to be the best wisdom. If Solomon could tell us, that he is wise that wins other men's souls, how much more is he wise that saves his own? Now it is the fear of God which is the instrument of our salvation; therefore let that be your principle to govam and order your whole lives, let this be your great engine^ and the spring of dl your actions to have the few at God

as your director and goyemor. Gettain I am^ when at the laat day we shall appear before him who is the wisdon of the Father^ then shall only those who have followed this course be justified by him. There is good reason therefore that a wicked man, should be esteemed the greatest fool^ and the holy man^ the only wise person.

CHAP. X.

Opening the leTeral false witdonu of the world.

XN OW I come to the use of the whole. This doctrine gbes a check to the false wisdoms of the world: you may as in a glass see the extreme difference of those principles of wisdom in the msnagemement of all affairs which the w<»ld lays down^ and those principles of spiritual wisdom which are laid down in tbe word. He is a wise man in the world's account that can spin a wd) of vanityi who can drive on his carnal designs to the best adrantage; but the worldly wise man is a fool in religion^ Jer« 8. 9. '^ Lo they have rejected the word of the Lord^ and what wisdom is in them ?" That soul that trembles at God's word, hatk more true wisdom than all the sophies of tbe world. For the opening of this more fully to you^ I will discuss it in this method ; I will consider

1. What are the designs and ends of worldly wise men.

2. What are those means which they use to achieve those ends.

3. I will show you that that which they aeoount wisdom ia the management of those means, for the attainment of those esada^ is perfect foUy.

1. For the first of the^e^ the ends of carnal men in the general^ sre woridly happiness^ that which the world can a&rd them*

This is ever (by the corrupt judgment of man) formed as his happin&ss^ and into this all the motions of his soul are ultimately resolved : there is, since the fall^ not only a maim in the sensutd appetite, but in the intellectual and highest power of the souK' All the acts of an unsanctified understanding are foolish; end this is the first ground of the world's folly, an act of the understanding whereby they look upon something as their end, and as their happiness, which is not so. The scripture doth diversify it into three things, into pleasures^ profits, and honours, for thus much the world affords. Now the means whereby the world de j signs to attain these ends proportionaUy are three, 1 John 2. 16. ^' for all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life,*' &c. *' is of the world." The world doth design to purchase these three ends by these three means; the pleasures of the world by the lust of the flesh; the profits of the world by the lust of the eyes, and the honours of the world by the pride of life. These are the means it useth for the attainment of these ends. Now there is a worldly wisdom which is employed in the using those means to that end, and this wisdom is likewise divided into three heads, James 3. 15. " that wisdom which descendeth not from above, is earthly, sensual, devilish."

(1.) It is an earthly wisdom because it is exereised upon earthly objects, for earthly ends: this respects the gain of the world.

(2.) It is called a sensual wisdom because it aims at the satisfaction of our flesh; the bent of nature runs that way, for the gratifying of our senses, which are common between us and beasts^ and thus.it doth urn at pleasures.

(3.) It is called a devilish wisdom upon this account, because pride which is the instrument whereby it would advance itself to glory, doth not only proceed firom the deyil as its author, but is in the devil as in its subject. There are some sins which make men the devil's slaves, but there are other sins which make men the devil's sons. Men are slaves to the devil when they commit such sins which the devil is not capable of, as all those sins which are merely acted by the body: but men are the devil's sons when they commit such sins which the devil is capable of, as pride^ malice, and such other spiritual sins; for these render a man as like the deyil as an incorporated soul can be Uke an incorporeal

ipirit. Thus in general I have laid down the acheme and dnngfac of that which I will open particularly to you: for the

1st of these. The ends and designs of those persoos that aie wise according to the world. In the general know thus moGh, there is no greater mistake in the world, than when a man mistakes his end: this I lay down as a principle which will carry me through all the discourse. For as it is direct folly for a man Co propound to himself no end in his actions (this is as if a man should strike a ball into the open air, there will be no return of it to him again) so it is the next depee of madness and folly for a man to mistid^e his end; and the reason of it is' this, the last end of a man is happiness, and the best that he can design for himself. Now can there be a greater mistake than about our happiness? Pleasures, honours, and profits, the devil makes use of as his engines to destroy and undermine us; therefore (hat man is lost, the very fiist step that he takes, who makes these things his end. According to this method did the devil manage his first temptation; f<^ ao you shall find. Gen, 3.6. ^ when the woman saw that the tree was good for food (there is the lust of the flesh) and that it was pleasant to the eyes (there is the lust of the eyes) and a tree to be desired to make one wiae'' (there is the pride of life) then she was taken and foiled. And aatan found this temptation was ao successfiil, that he hath formed all his snares ever ainoe according to this first model; therefor^ when a man shall oooe propound these things to be his end, it is folly, the devil hath outwitted him. -Let ua consider the more particular reasons why the propounding of these things as our end is the folly.of a rational creature; for the /opening of that I must lay down this previous proposition. The soul of man is his better part: the soul is the angel, and therefore tttat must only be propounded as my end which can bring that to petfection and satisfiictiaD, because therein consists the happiness of the creature. Now consider the soul under these three notions.

1. Consider the soul in Reference to its nature, and ao it la immaterial.

, 2. Consider the soul in reference to its capacity, and ao it as infinite (iu some sense.)

. 3. Consider the soul in Deference to its continiance and dusm*^ ticHi, and so it is eternal*

Now by the opening of these yon will see what madness it is tot a reasonable creature to pc^ound any worldly thing to himself as his end. Consider,

First, The nature of the soul, which is immaterial: and therefore it can neither receive perfection nor satisfaction from the worid. Whatsoever doth convey either of these things, must have some commensurateness, some suitableness to the nature of the soul: to give you an instance, consider the bodily senses^ whenever they receive delight, it springs xfrom the proportion that is between the object and the senses. The eye when it receives pleasure, it is because there is a suitableness between the visive faculty, and the colour of the thing seen. Natural reason receives delight from considering the contexture and concatenation that is between natural productions and their causes, here is a commensurateness between them ; but now the upper part of the soul cannot receive any perfection or satisfaction, but from God, because there is nothing suitable to its nature besides him. As it was breathed from God, and inspired by him into the body, so it can only be perfected in him.

Secondly. If you consider the capacity of the soul, and that (in some degree) is infinite. The soul of man is capable of the image of God, of righteousness and holiness to renew him ; it is capable of the peace of God to deliglit him ; it is capable of the wrath of God, which is infinitely above the fears of man. Now can the world satisfy this soul which is capable of these things ? We use to say, that a well or the brain of a man is-empty, when the one wants water and the other wants wit, although the one be full of air and the other full of vapours; the reason of it is.this, because wherever there is a want of that which should be of any thing, we say that it is empty. If the whole world were put into the heart of man, yet the heart would be empty without God, because it wants that of which it is capable, and which it should have. There must always be a con-Ibnnity between the ingredients and the receptivity of the subject that takes them in. Is it not a folly then to make the world your end ? A man may as soon fill a vessel with virtue, or learning, 8S fill the soul with the world.

Thirdly. Consider the continuance of the soul. It is of an immortal duration ; it shall continue as long as God is merciful to save, as long as God is just to punish. Then certiunly the

propounding the world as our aim or design is a great folly; for these are all lying delights and perishing vanities. Would you not esteem that man a very fool who should make a journey for a year, and provide victuals but for one day ? Thus foolish is he who makes a journey for eternity with the things of mortality. All the things here below may be compared to the diurnal river (that I have read of) which runs in the day, but is dry in the ijight; the reason they give of it is this, because it springs from the melting of snow, which lies on the top of the mountains. Now the beams of the sun dissolving that snow in the day, there is a current and stream, but the snow being congealed in the night, then is the channel dry. So it is with the world, all the things here below run in the day for the. time (possibly) of life, or of prosperity; but when the night of death comes, then those rivers are dry; and therefore certainly it cannot but be the greatest folly and madness for a person to make these things his end. It is a rule the heathen gives, it is a note of folly for a man to make an ill bargain; I know not what worse bargain can be made, than for a man to exchange his soul for the world, therefore he is the greatest fool that doth so. But on the other side, consider that God is an object that is able to bring both perfec* tion and satisfacticm to the soul; he is able to bring perfection, because in him there is a transcendency of all good; he is able to bring satisfaction, because once God being enjoyed there is no fear of the loss of him. He brings perfection to the soul in its chiefest faculties; to the understanding he brings in perfection as he is the first and the highest in generi vm, as he is the first truth; to the will he brings perfection, as he is the last and chiefest m genere boni, as he is the chiefest good. Thus the understanding is perfected in its knowledge, and the will is perfected in its love; therefore for the soul to make sure of him, (as it doth by the fear of God) to make God its friend, certainly it is the best wisdom. The sum is this, in God there is a fulness of perfection, and a perpetuity of fruition, and therefore the soul once attaining him is made really and perfectly happy; whereas all the things of the world fall short as to the conveyance of these two.

CBAP. XI. ON THB FBAB OF GOD. SO?

CHAP. XI.

The folly of worldly wise men io particular, in pursuing the pleasuresy profits and honours of the world,

2. Consider these things in particular; we will take them asunder, and so show you how every carnal man is the greatest fool, by pursuing worldly things.

1^. Consider pleasures. This is one end for which many persons de rack their understandings and employ their knowledge ; and the souls of very many serve them for no other use but to he (if I may so speak) as cooks to provide sauces for their bodies. Certainly this must needs be a very/great folly; for do you think the eandle of the Lord was enlightened in a man merely to search after earthly satisfactions ? Do you think the understanding (which is the excelleney of the reasonable creature) was given merely to be conversant about these things, which are common between us and beasts ? (for sensual pleasures are the hap-pine^of a beast) it cannot be* The folly therefore of pursuing of this, will appear to you in two things,

(1.) Suppose you could squeeze all the pleasures of the world into one draught, yet they will deceive your expectations, and therefore it is a folly to search after them. Take all the pleasures of the world, and they cannot satisfy your empty ^pses^ much less are they able to fill Jthe expanded desires of your sdiila^ All the gloiy of the world cannot satisfy the desires of on^ ^e, much less can it fill the desires and vacuities of the heart. Worldly pleasures are a sum in our desires, they are but a cipher in our enjoyment; they are Junos in the pursuit, but they are dovds in the embraeement. All the pleasures of the world are but an earnest of grie^ if not of ruin: take them all and bring them to a person that lies under a troubled conscience, how suddenly are they extinguished ? They are no more able (o give case to a wounded spirit, than a drop of wine is able to sweeten a large vessel of water; and therefore certainly it must be a folly

to make these your end and happiness, because they deceive your expectations. Whereas the pleasures which the soul obtains from communion with God, they do not cloy us but they satisfy us; the things of the world cannot satisfy our senses^ but the peace of God passeth all understanding; and therefore there is a vast difference between them, and consequently that wisdom is more excellent that pursues the one, than that which pursues the other. Those pleasures which come from religious exercises are generous, and more co-natural to spirits, they do not degrade the reasonable creature, they do not sink a man beneath his q>ecie8 as bodily pleasures do. As that beat which is conveyed to the body by exercise, is for more natural amd whole* some than that which is conveyed by fire; so those pleasures which the soul that fears God obtains by religious duties, are far more excellent than those dreggy delights which are conveyed by the things of this world.

(2.) As pleasures do deceive our expectations, so they draw forth our corruptions, and consequently render us miserable | and therefore the pursuit of them is the greatest folly. There is nothing more dangerous in the world than sin mingled with plea* tare; it is like poison in sweet wine, vrfiich suddenly destro]^ which presently strikes to the brain and heart, and so conveys death more speedily. And therefore that person who now makes it his design to taste the pleasures of sin, or rather to wallow in them; to drink them in as a fish doth water, as TertuUian speaks, post pauca Ubidinum momenta emporata, after a few moments of lust which are evaporated, what will remain in the eoul ? The body will fiiil the lust, the lust will fail the aatisfac-don, and all will &il the man; and then what is becmne of hia pleasure ? What remains of it but the worm and the fire ? And is it not a folly then ? Oh do but consider, do you think the images of these pleasures which are enjoyed in this world are able to refresh the soul of a damned person? No. They are all ex-tmgnished there, they will rather increase the tormeiit*

2dly. Consider the profits of this world being made our tod^ whether they can make us happy, or consequently whether a man is wise in pursuing of them. As the scripture tells us, that ^ laughter is madness,'^ so it telLs us, that *^ riches are vanity ;'* and therefore the pursuit of them cannot purchase to a man the title of a wise mpn, Prov. 21. 26. ^ the getting of ridies by a

Ijring tongue is a vanity lossed to and fro of them that se^k death/' All the riches of the world are not able to convey that happiness upon which wisdom is exercised^ in respect of those considerations which were before laid down. Certainly you would sayj that if a man should lie under a paroxysm of the gout or stone^ that this man would esteem it a very foolish thing in another^ to tell him that a piece o( gold would heal him. There is no suitableness between that and his disease; it is just so here, there is a vastunsuitableness between the soul and earthly treasures. Besides, impress this upon yourselves; when the soul shall take its farewel of the world, it can carry none of these things with it; and this refftlers it to be a most egregious folly to pursue them. Would you not account that man a very fool that whet! he comes to an inn, should spend all his time there to Aimish and adorn a room with curious hangings, when he must stay bat for a night, and leave it the next day ? Oh cotH sider, what is our life! Is it not a vapour ? Is it not a bubble ? Is it not sometimes shorter than a night ? And shall we spend our time and our thoughts, which are the noblest offspring of our souls, about the pursuit of that which is like the hanging of a room for a night ? Is not this folly and madness ?

Sdly. To come to the honours of the world. And as the scrip* tiire tells us, that <' laughter is madness," and *^ riches are vanity ;" so it tells us, that " honour is but a foncy.'^ What is the glory of the world ? It is a phantasm, a shadow, a mere reflection, that which hath no reality in it. There is a notable expression in Psalm 62. 9. *' surely men of low degree are vanity, and men of high degree are a lie." They are the greater lie of the two upon this account, because greatness promiseth something, and performs nothing: and therefore for a person to make this his aim, certainly it must be an argument of the greatest folly. Do but a little realize to yourselves this, when ^e wise men of the world, those that are wise in their generation, i^all appear before God, when they shall reflect upon all earthly objects, and consider the vanity and the vexation of them, how will they befool themselves ? What furious reflections will the soul make upon itself, when it. shall consider for that which is not, the treasures of the world, for a mere fancy, for that which is madness in itself; I have hazarded and lost the enjoyment of an infinite good for ever. To conclude, there is no fool Tike the

VOL, XII. . o

stnning fool, who ventures bis soul at every tiirn^ and to obbun the world runs blindfold into endless ruin.

b^ K ^^

CHAP, XII.

That all bamaD koowkdge i« not rafictent to make a maa «ige«

f ROM hence we may learn, that those persons which please themselves only with human knowledge, are not wise in scrip* ture account. If it were possible for a man to unravel nature from the cedar to the hyssop, if he had such a judgment as to penetrate into all natural conclusions, and to resolve all effects into their proper causes; yet if this man be without the fear of God (as Jerom said concerning worldly-wise men in the general, sapientur in infemum descendunt) he doth but wisely go to hell. Now that I may show jrou, that all human knowledge without the fear of God cannot render a man truly wise; consider it in these three respects.

1. In respect of its insufficiency to repair the ruins of the fall, or to perfect that which is amiss. Experienced Solomon tells us, that •' that which is crooked cannot be made straight;" Ecdes. 13. ?• I shall apply it thus, there is an impossibility in natural knowledge to rectify the spirit of man, which is fidlen from its primitive rectitude, or to restore the image of God to the soul, which is so much distorted by reason of sin. Rom. 1. 21. The apostle speaking concerning the wisest heathens, ^' because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened," 22. v. ** Professing themselves to be wise, they became fools,*' all this is spoken of the wiset heathens. Seneca in a letter of his, where he makes an inquiry after wisdom, resolves it to be this, * for a man to have his soul

pure, and an imitator of God/ Now this human knowledge cannot attain unto ; so that in respect of its insufficiency, it cannot make us happy.

2. If you consider its Bfifalignancy against the truths of God, either against the sublimity of the gospel, or against the simplicity of it; it will appear, thaC it cannot render a man wise.

(1.) If you consider that malignancy that there is in human knowledge against the sublimity of the gospel. Those truths which reason cannot comprehend, it will not embrace. Hence we find, that the Socinians reject several of the fundamentals of Christianity, because they are above the flight of our reason. We read of the philosophers. Acts 17. 32. that ^^ they mocked at the resurrection :" and we read of Julian, that he did up^* braid christians as persons that were captives to a blind belief. Such kind of truths carnal reason in its elevations opposeth.

(2.) And the simplicity of the gospel human knowledge is opposite and repugnant to, and is malignant against it. Thus we read, that the doctrine of Christ was esteemed foolishness by the wise men of the world, because it was not conveyed to them in the blandishments of rhetoric, and because the very matter of the gospel was such^ as their pride and lust would not stoop unto. Experience tells us, that the gospel is above natural, and against corrupt reason. Now since human knowledge (when it is alone without the fear of God) is thus malignant, since it puts sin into armour (as I may so speak) certainly this can never render a matv truly wise.

(3.) Consider its vicinity to corruption; when it is in its lustre, it then draws near to its period; that death that doth attend a person, will bury all his learning in the same grave with him. Intellectual differences shall shortly cease, and then moral differences shall take place; one moment shall equal the learned and the unlearned, the knowing and ignorant person^ they sbal at last stand upon equal ground, but then good and bad men shall be differenced for ever. Now since death so suddenly ap-pioacbeth, certiunly this cannot be that which maketh us wise.

o 2

CHAP, xiir,

The naked theory, or ipecalatioo of dirioe troths, not lufficient to nuiLe » man wUe* Sinful craft if fully.

Jb ROM hence I shall draw this conclusion also, that the nalced theory, or speculation of divine truths, is not sufficient to make a man wise. If knowledge be only confined to the brain, if it be a naked illumination, if there be only a model of divine truths in thy head, without the fear of God, thou mayest have a curious knowledge, but thou wantest a saving knowledge. Now that I may show this the more clearly to you, I will lay down this rule, and so measure the bare knowledge of divine things by it; all knowledge of what nature soever, is to be va* lued according to the end for which it is. Now the knowledge of divine things hath a double end, the glory of God and the rest of the soul and its salvation; the bare knowledge of divine things without an answerable practice, is defective in these two ends, where it is separated from the fear of God; and this I shall evince and evidence to you.

1. For the glory of God, our Saviour hath told us, that his Father is such an husbandman, as esteems himself glorified in the firuits of our obedience. That person that is able to draw a map of the divinity to us, that can deduce one attribute firom another in' the ditine essence; this man unless he doth practise what he knowB^ he glorifies God no m6re than a painter doth him whose picture he draws: God is not glorified in lifeless painted word), but in our works, when we bear his image and are conformed to his law; when we are renewed in our minds; as towardly children reflect a glory upon th^ir parents/ by expressing their persons and imitating their virtues; so doth a soul that fears God. The devils that are intelligent essences, know more by the subtilty of their natures than any man in this life, yet are far distant from glorifying of God. And in this respect, the smallest degree of practical knowledge is infinitely more va-

luable than the^greatest measure of that which is merely terminated 4n speculation. Take a christian that trembles at God^s word, that looks heaven-ward, this man doth understand more or better of divine truths, than the most subtle schoohnen, than the greatest Rabbins in the world. To give it you by instance, as a husbandman who knows what part of his ground is fit for meadow, what part is fit for pasture, and what' part is fit for com; although this man doth not know how to sur\'ey his ground, or how to draw an exact platform of it, yet he shall bring more advantage from this ground to the owner of it, than the most skilful mathematician that is able to survey it exactly, according to the rules of art, but wants knowledge in the tillage and manuring of it: so that christian which jeduceth his knowledge to practi<ie by a holy life, reflects a greater glory upon God, than the most exact and skilful person in the points of divinity without the fear of God; therefore certainly the naked illumination of divine truths cannot make a man wise.

2. This cannot save ihe soul and bring it to its rest. Bare knowledge can never reach to heaven; it must be accompanied with the fear of God, and with other graces, 2 Pet. 1.8. " for if these thin^ be in you, and abound, they make you that you shall iiekher be bonren, nor unfruiitiuV &c. That knowledge is ^barren that is without solid and saving grace. Take a man that is able to delineate to you a sj'stem of divinity, that hath in his head the most sublime notions; yet if this man hath not the fear of God, that knowledge is no more able to satisfy his soul, than the picture of a great feast is able to satisfy the appetite of one that is almost starved with hunger j this can never render a man happy. We read of Dives when be was in hell, he had a heaven and a blessedness in bis eye, but they did him no good; 80 it is here. It is just with such a person as with an ignorant physician, though possibly he may know the shape and the colour of an herb as it is set down in an herbal, yet he neither knows its virtue nor its opera(tion, nor how to prepare it for a medieine: so many persons among us, who know in general what-the truths of religion are^ as -to their practice^ as to the virtue and operation of them, they are utterly strangers. Psal. 95. 1^. there is a notable expression, '^ it is a people that db err in their hearts, and they have«not known my ways." A strange expression^ that the Israelites should not know the ways of God,

o 3

who had received instmctions miraculously from heaven; the meaning of it I conceive to be tbisi this people do err in their hearts^ and they have not my ways (in their hearts) they had such a knowledge of God's ways, as a man hath of a country by a map5 but they had not the experimental knowledge of God's ways. Now you know a person that is to walk into a strange country, it is far better for him to have a beaten path, and the directions of an ordinary traveller, than to have the most accurate geographical description of it, and he shall sooner come to his journe/s end ; so that person that .desires to attain everlasting rest, let him walk in the steps of those before him that have attained the place, and let him experience those truths they have practised in the fear of God, and so he shall attain it. So that in respect of the glory of God, and the rest of the adul, it is not the bare knowledge of diyine truths that can make us wise: but let me annex

3. A third thing, which is this; the bare knowledge of divine truths is so far from attaining this double end, that where it it disjoined from the fear of God, it aggravates the ruin of a person ; and therefore this can never render a man wise. This knowledge will light a man to a brighter damnation. There are many persons that are right in their, opinions, but hare vile afy fectious; and the knowledge of these persons will increase their sorrow; they are like the Ethiopians that have a bright eye in a dark body, so they have much knowledge while they walk in the ways of sin: but in conclusion, this knowledge of tlietrs will be like a talent of gold to a man that is in the sca^ it will drown him the sooner, and sink him the deeper; so it is here^ their knowledge of divine things will sink them deeper in. the wrath of God, an ignorant wretch shall have a cooler hell than these sublimated christians that are without the fear of the Lord. The sum is this, put it thus to yourselves; what a folly is it for men to be disputing of religion and heaven, while others that are less knowing surprise it^ like that person that was gazing on the moon till he fell into a pit, or as a lark that flies up into heaven for a time, but at last falls into the net of the fowlen Thus it is with many men*

This consideration^ that the fear of God is wisdom, tbows unto us the falseness of that sinfiil craft which is «o much used in the work!; when men design by the slight of hrain to over-

reach their neiyhbonn, and this they esteem their glory. There are many among us that live according to that hell-bred proverb, that' plain dealing is a jewel, but he that useth it shall die a beggar;' I confess, if this pi^verb were true, it is a wonder, «ince we have so many dishonest men among us, that so many die beggars: but know thus much, that that person that employs his understanding to deceive his neighbour, that person which doth affect the glory of acuteness in the ways of sin, doth but the more conform himself to the devil, who is a spirit of great knowledge^ bwit of greater wickedness. Hi^py are those souls that do not enter into sin's secrets; I will only say thus much to these persons, those that now employ their parts in the ways of sin, God will hereafter employ his wisdom to contrive a punishment for them; and when the infinite wisdom of God shall con* trive a punishment, and the infinite power of God inflict it, there will be a proportionable reeompence for all their guilt. So much to discover those several sorts and degrees of £ilse wisdoms that |ve in the world.

.CHAP. XIV.

An ezhortatioa to beware of those sios which quench the gnze of God's fear, by way of defect.

LdET us from hence;—be per8«aded to beware of diose sins which quench this grace of God's fear;—excited to the cherish* ing of this grace in our hearts. Beware of those sins which quench this grace, and those fell under a double consideration^ either; those sins which by way of defect quench this grace; or 'thoee sins which by way of excess, do likewise exterminate this grace out of the soul.

o 4

i. Those sins ^riiieh by way of defect quench ibw grace, and here I would mention, hardness of heart, PfQor. 28. 14. ^^ happy is the man that feareth always : but he that haideneth his heart ahall bi\ into mischief;" there is the opposition that is made between them. This hardness of heart

1. Is either natural, that which is an hereditary disease: aU men have a heart of stone. This every one brings into the world with him; and it is a wonder of grace, if every one doth not carry it out of the world with them*

2. Volunt(mfy acquired by frequent acts of sin; men first wound their consciences, and dien they sear them by repeated acts of sin. As you know that ice which at first is 00 tremulous -and feeble that it will not bear a pebble, yet by a few days freezing will bear a cart $ so it is here,

* 3. This hardness is penal, inflicted by God himsdf, not by the infiision of sin, but by the suspension of grace; and this is contrary to the fear of God, by way of defect. The scriptures represent this hardness to us by three similitudes; first, aome-times by an iron sinew in the neck, and so it connotes an inflexibility to God's commands ; sometimes by the hardness of an adamant, and so it implies an impenetrableness to the motions of God's Spirit; sometimes by a brawn upon the heart, by 9 fatness, and so it imports an imeosihility of God's threatenings. Now there are two parts of it wherein it opposeth God's fear ;— security, which is a privation of God's fear;—presumption, when there is an accession of boldness.

Security, is one branch of hardness of heart; this is a priva<p tion of God's fear. I mean by security, this, when a sinner can sleep out all God's thunder; 'when all the threatenings of the >rord are to a soul, as colours to a bliud man: for who is so blind as he that wiil not see? AVhen they are as a tale to a di^if man; and who is so deaf as he that will not hear ? When a person is like that secure emperor, who when he was in the midst of his enemies, yet he proclaimed akum eUentium beUiy deep silence of war, there must be no> discourse of arms: so it is with such a soul, the denouncing of judgments, and the threat-^ «nings of the word, and. the decision of the great and terrible day, are to such spirits but as a vain fancy, as if thete was no existence of these things but in the brain of him that preachetli them. This is that secure wretch who wants the fear of God,

Allow me next to mention prewmption, when there is not only a mere priv«tion of feV) but an accesion of boldness. Pre-. sumption is security strained up to the highest pitch, it is security dipped in a scarlet dye. Now there is a three-fold presumption ;—It is either in the thought;—Or in the discourse;— Or in the actions of men; and it proportionably opposeth the fcar of God.

1. In the thoughts. There arei^^rba meKtaUa^ whispers of the soul, which are not intelligible by the world. There are presumptuous principles according to which men live, and this in ecripture is the voice of the heart. Psalm 50. 21. ''Thou • thoughtest that I was altogether such a one as thyself;'' what is 4he meaning of that? The principle that governs rtie life of a wicked man is this, that God is like unto himself, he draws such A pattern of God as is conformed to his own fancy, he makes a (God all of mercy, and sets up this idol in his soul, and bows 4own himself to it; he robs one attribute to enrich another; he 4akes away God's jjistice and holiness^ that he may enlarge his goodness; this is presumption in thought^ such a person doth Aot fear Go4l

2« There is a presumption in our disctmrseSy .and that principally in two things: ^l.) When the sinner after his commission of sin justifies it; he is not onty an actor of sin, but a defender of it. That man enters into the lisU with God that doth defend what be hates; or (2.) when a person is arriyed to such a <kigree of presumption as to boast of his sin. And yet how many are thece among us who are thus piesumers, that boast how many pliant souk they have drawn to .their snares, how many weak brains they have conquered by their eups ? These ace persons that venture upcm a double daimnation, fint far commit-Cing ain, and ^n for boasting of il. What an .irrational thing is it for a man to boast of his sinsP . It is as if an. ipsprisoned ielon.^hoQld boast of his fetters, as if an infeoted person should Jiofi^t <xr.hirpbl||ae-soiies, as if a possessed praon should, boast of bis devil; yet we have a number of those persons amongst us, who are heirs to those prostitutes, the very naming of whom drew teats from St.. Paul's eyes, who < glory in their shame/ -

3. There are those who are presujnptuoua sinners in their oc-Uons* Now of tjiese.there areitwo sorts; (1.) Such as venture upoQ sins notwithstanding all those flashes of brimstone which

are east opea their frees; such as nm to the fiwbidden fruity notwithstanding those angeb (I mean the preachers) who stand with flaming swords in their roouthsj threatening God's judgments against tliose that venture upon them* These are the presuming wretches who look upon themselves^ or at least-wise demean themselves, as if they were stronger than God, as if they were able with an airmy of lusts, to oppose God with millions oi angels; these want this fear. We read in the aeripture concerning some persons, who had brows of brass, and faces harder than a rock, who were impenetrable against all God's threatenings; uid we have a generation of such among us, who will tear the blessed name of God, and dismember his Son between their teeth: and notwithstanding all the threatenings of the word, yet they venture upon their lusts as if they were unconcerned in these things; these are they which have conquered conscience, that have frustrated ail the methods of grace, and when ministers excite them to use the reason of men and the faith of christians, they turn all into a mock and a jeer. These certainly are eminently void of the fear of God, and in their kind they are worse than the devils themselves; for the *'devils tremble" under the apprehension of this truth, that '^ God will come to judge them," Jam. 2* 19. but these daring wretches venture upon their lusts, notwithstanding all warnings, that are given to them. (2.) The presumer in his actions, is he that doth encourage himself in sin, by the patronage of grace; who discourseth thus in his heart, though not with his tongue (notwithstanding those various judgments and threatenings which are made known by the ministers of the gospel) certainly there is mercy with God, and he that made them will save them; certainly the rule of the last day's account is not ao strict as ministers would make it, there will be a greater liberty ; and thus they venture upon the ways of sin, and spiders as diey are, draw poison from the flowers of mercy itself; this is the presuming wretch that wants the fear of God. Now to sudi persons, let me only by way of antidote and cuyay present these few directions.

First. Seriously reflect upon those representations which the scripture makes of God, as a God of immaculate holiness, of impartial justice, of infinite power; and press these upon your Bouls. As a God of immaculate holiness. In that attribute all other terrible attributes are rooted} it is the holiness of God that

4B9Bettes fait juBtice^ and arms his power: this is that attribute 5¥herein the creatore is most defective, and wherein God doth most excel; and therefore this attribute will produee a fear of -6od. Do but argue with thyself, that God whose holiness is his glory, before whom the stars are not clean, will that God em*-brace thee with thy lusts? Certainly tlie holiness of God is more dear to him than the salvation of ten thousand worlds, ^ consider God's justice, that justice that must award and decide men to their eternal state; that justice, that is so eagle*-•eyed, as to .discover all thy crimes, with their aggravations. Cottsiier his power, he that is able not only to resolve thee into 4hy first principles of nothmg (for it were happy for thee, if that were thy punishment) but he that can cast body and soul into hell-fire. Let these considerations raise the fear of God in thy soul. There is such a passage in scripture, as thb, <^ O earth tremble at the presence of the Lord." Psal. 114. ?• If the^ earth which is so vast and durable a body, if the earth which is incapable of sin (only being stained with the impurities of men) if this earth should fear and tremble at God's presence, how much more should sinfiil man, who is lighter than vanity, sinfiil man, who hath provoked the eyes of God's glory; who hath brought a curse upon the whole creation, what reason hath a man to fear ? Know thus much, there is no greater contempt of God in the world, than not to fear him. I do not wonder to see a superior to slight his inferior; but to see a slave not to fear his prince^ this is wonderfiil; so to see a worm of the earthy % little breathing dust, not to fear an infinite God, this is stupendous.

Secondly. Attend upon an awakening mintstry. Ministers should be sons of thunder (not of music) to exmte the fear of God in the hearts of men. 1 confess I look upon nothing ak more dangerous and deadly^ than a general, soft and toothless ministry: but for the ministry that is fiill of life and spirits, that ministiy which is answerable to the heart of God, this is the prosper means which is designed by the Lord for the raising of this iear in men.

Thirdly. Exercise faith in God's threatenings. Believe th^ troth of the threatenings, and the power of the threatener. Do Dot £mcy as if God would lose a dram of his truth for the saving of the worlds as if be would recede firom the sharpness and seve-

rity of his threateningB. ^^ HeaTen and earth shall pass away, but not one jot or tittle" of all the tfareateuings of the ^* law of God shall pass away." Know that the law which was first gi« ven in fire, shall be at the last required in fire; and then secure and presumptuous'sinners shall find all their hopes and all their bravadoes vanish. To conclude, impress this upon your spirits, how infinitely dangerous it is for a person not to fear God until he feels his displeasure p What a sad thing it » for a man, when death is the first symptom of his disease ? So how inext-.pressibly tragical is it when a soul never fears God till he feels him ? Then it will be too late to have this passion raised in your hearts. The judgments of God to many persons, are like a sleeping lion, that awakes and destroys at once; and therefore fear him that is able thus to deal with you.

-••fWai*

CHAP. XV.

g|Opeiiiiig siBVisb fear io fftpect of God, or men, or burseWesi wblcb eppo* •eth the fear of God by way of e^cea.

ii« JL Now proceed to the next sort of sins, that I shall caution you against, and they are those which oppose the fear of God « by way of excess. The fear of God stands between these sins, as a temperate diet opposeth either an immoderate repletion, or else an unnecessary and a prejudicial abstinence: for as a moderate diet keeps the body in its strength and activity, whereas an immoderate repletion produceth surfeits, fevers, and other filial diseases; so on the other side, total abstinence instead of preventing diseases starveth the body: so doth the fear of God, when it is in that temper that the scripture requires, keep the soul active, vigorous, and enlarged in the ways of obedience; but when this fear shall be excessive, then it produceth many deadly

distempers in th^ soul; or when this fear is absolutely lost^ the soul (if I may so speak) is starved^ and loseth its life and strength. Now m the excess there is a two-fold fear, which op-poseth the fear of God. First. Slavish fear; Secondly. Superstitious fear.

First. Liet us consider slavtaib fiar, which is of three sorts;—-That slavish fear which k merely terminated upon the wrath of God;—That whidi respects the power of man ;-~That which I may call pusillanimity, that proceeds from the apprehensions of the insiqierable diiBculties which do attend a religious state.

These are the three sorts of slavish fear, which I shall endea* vour to depress; in respect of God, men,' and ourselves.

1.-A slavish fear in retpect of God is this, when the soul is only taken up with the apprehensions of those treasures of wrath which God is able to pour forth upon it. A fear that looks upon God as an irreooncileable enemy, or as an implacable judge; this fear I would endeavour to eradicate, by presenting thesQ considerations.

(1.) It springs from infidelity, vrhea faith is not exercised upon those representations of God, which the scripture makes known. In the gospel the mercy of God b represented to us as that which is his glory, his delight, his treasure. As his mercy must not violate his justice, so his justice must not devour his mercy. His mercy is an attribute as essential as his righteousness. But now when the soul disbelieves this, then it fears God as a slave fears his master.

(2.) This slavish fear it is accompanied with dishonourable thoughts of God. It is a disparagement to his essence; such a person represents God to himself under the notion of a tyrant, f he draws him with a black coal, and this is no less than blasphemy. For a despondent sinner to think thus with himself, that God will exact perfection from a man answerable to the measure of an angel, or that God will triumph in the mere torments of his creatures, or that he delights in their ruin, it is a sin equal to i^eism; yea, it is in some respects worse than atheism. Atheism is a denial of the Deity; but for one to entertain such apprehensions of God, it is the reproach of the Deity. I re-monber what I read of Plutarch (saith he) * I had rather posterity should say there never had been such a man as Plutarch, than to say, there bad been one Plutarch that was so cruel, that

he would devour his own children/ I know it is an inexpreasi* ble sin for a man to deny a Deity; on the other side, to grant a Deity, and to entertain such thoughts of him ariscth to the same degree of wickedness. Such a person doth absolutely discharge the gospel, as if there were no chancery or moderation for the lapses and unavoidable infirmities of the best men.

(3.) Wherever this slavish fear is, it doth corrupt all the services which proceed from him in whom it is. For the bane of all the religion in the world is either mercinariness, or slavishness; when a man serves God merely that he may obtain worldly blessings, or when a man serves God as the heathens served the de-Til, ne noceaty lest he should hurt them. Christians should be led by sanctified affections; but this fear kills all delight* They come to the duties of religion as bears to a stake, and they go from them as birds out of a snare; what is the reason of it? Because they have such apprehensions, and such a slavish fear of God.

(4.) When it riseth to extremity, it prodnceth hatred against him, both in respect of his essence and attributes. A felon vrisheth that there was no judge, no law; so doth this person that slavishly fears God, he wisheth that God were not omnipotent, that he might not have power to torment him ; that he were not omniscient, that he might not know the evil of his heart and ways. Hatred always strikes at the being of that which is hated; when fear degenerates into despair, and that despair causeth hatred, that hatred at the last will cause a person to curse the fountain of blessedness: for thus it is in hell.

(5.) This slavish fear renders a sinner completely miserable iit this world. AD errors about the nature of God are pernicious and dangerous; but those errors which are accompanied with * fear, they are like a wound which hath an inflammation in it, it vrill bring death more painful and more speedy; so it is here, those errors concerning the nature of God, which are accompanied with such a fear of his justice, as if there were no reserves of mercy for relenting and reforming sinners; these beget an hell upon earth, bring a soul into the very suburbs of hell, into the confines of eternal darkness; and therefore labour against this fear. I do not speak against the fear of God's justice all this while, I would only rectify that fear, not abolish it; let us so fear God's justice as to hate sin, and yet still so as to love his

mercy and goodness. The snm is this; the fear oF God should* hove for its circumference the rererence of God and all his attributes, for its centre it should have godliness and practical holiness; the limit of our fear should be an awfiil regard of God's excellencies and perfectioti, and the end of our fear should be a constant obedience to him; then our fear is angelical when it is kept within its bounds. So much for the first briuich, that sla-viih fear which is terminated upon God's justice,

2* There is a servile fear which respects the fouoer qf many when the soul is so possessed with the fears of the power of the creature, that it draws back to destruction, that it dares not own its faith in the face of a tyrant: and to such persons, that they may correct their fear^ I shall present three considerations*

(1.) Consider, as the throne endures no rivals, so that fear which is a homage and tribute which we should pay only to the Sovereign Creator of the world, should not be given to the ci'ea-ture. He that doth immoderatdy fear the creature, dethrones God and deifies man. It is no less than sacrilege to alienate the affections from God; and it is no less than idolatry, to place our aflf«ctions inordinately upon the creature, Isa. 8. 12, 13. ''Neither fear ye their fear, nor be afraid; sanctify the Lord of hosts hiinself, and let him be your fear, and let him be your dread." As the beams of the sun discourage the fire, and will not suffer it to burn; so will the fear of God swallow up all our fear of the creature; the greater fear will devour the less.

(2.) Consider, this immoderate fear of the creature is the root of apostacy. Such a man will rather save his Ufe than his soul^ 80ch a person carries his faith about him at the mercy of every .one that threatens to kill him: for this is a maxim, he *that is a coward will be an apostate. That man doth not fear God, that dares not die for him; that man that bath not got above the love of life, and above the fear of death, will never be a martyr, he will never hold out for God; therefore such a person is in the very next degree to an apostate.

(3.) Consider the unreasonableness of this fear. To fear the sentence of a man when God is our Judge; to fear the power of man, when God is our defence; to fear death, which is but the entrance into an eterpal lifej what is this, but as little children.

to fear the vizard more than the man that ivean it ? Austin speaks excellently concerning this temper, saith he, these persons Timent carceremy non timent gehennam ; timmt crucudum iempordUmy non pcenas igtds (Btend'; timent modieum mori, non 4Btemum mori; that is, they fear the prison, but they fear not hell; they fear temporal torments, tut they fear not the flames of unquenchable fire; they fear the first, but not the second death; and is not this an unreasonable thing ? There is one scripture which I shall desire to press upon such persons. Rev. 21. 8. << But the fearful, and unbelieving, and abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake, which bumeth with fire and brimstone, which is the scond death." Here the fearfiil are placed in firont of those which shall be cast into the lake, which burns-with fire and brimstone for ever. This is the se» cond sort of slavish fear, which,! would depress.

3. Another sort of slavish fear which should be eradieated, is this, that fear which some persons take up from the apprehenmon nf insuperable difficaWies that attetid a retigioug ikUe; like the Israelites that would not venture upon the paradise of Canaan, because it was defended by giants« So there are many persons among us, that if you could look inta their hearts you would find this principle ; they ccmsider the weakness of their natures, the alipperiness of their places, and the instability of their wills ; the rage of their affections, and the frequency of temptations^ and from thence they thus argue, .1 shall never be able to conquer all these; therefore since I shall not be able to attain the prize, I will venture no charges; and since I cannot finish a religious course, I will not begin it; and thus they waste and melt away their days in discouraging fears or worldly business. Sometimes possibly they will make a trial, but they find if they are resolute one day, thiey are staggering the next; tf they are strong one day they are vredk another, and at best like Peter, when he was walking upon the water, he slipped with one foot and sunk with the other: therefore they are c^ the temper of those in the prophet Jeremiah, ^< they said there was no hope, and therefore they will follow their own ways;" Jer. 2. 25. I shaU never conquer these lusts, never be able to perform these duties, therefore I will sit stilly and go no fiirther. To such persona I woidd offer these three considerations.

(1.) Do you not beHeve thc^ there are degreed of torments ia hell ? Aad therefore, supposing this granted^ that you cannot attain to that perfection which God requires, will you therefore loosen the reins to all wickedness? A cooler hell is a kind of heaven ', there are some lashed with scorpions, others whipped but with rods, I speak as to the degrees of torment.

(2.) Was ever the Spirit of God defective to those that sincerely endeavoured ? Hath not God promised to give his Spirit to those that ask it ?

(3«) Is not divine grace strong enough to conquer the power of hell, and the deceitfulness of our hearts ? Is not the efficacy of the divine nature sufficient to repel temptations^ and to resist corruptions ? Consider, will a small candle when it is enlightened scatter all the darkness that is about us; and will not a beam of grace in the soul scatter and triumph over temptations and corruptions t^ Sure I am that sin is not an infinite evil in itself} but grace hath an infinite power, there is an onmipoteney goes along with it. And therefore it is very great madness for a person to say thus, I will not endeavour against my corruptions, because I fear I shall never get the victory over them ; it is just as if a man in the midst of a great storm, for fear of it should leap into the sea, this you know wae madness: so for a man, because he fears he cannot by his own power and strength, get victory over his corruptions j therefore he will leave himself to the swing of them. Suppose a man when he is half a mile distant from his enemy, should draw his sword and brandish and flourish it in the air, as if he would, wound him by these flourishings, you would look upon this man as mad: but if this man should mount an ordnance, and level it agunst his enemy, and then should shoot at him, you would think this were but reasonable; although the aet of shooting be the man's, the force of the act proceeds from the powder, fire, and cannon, which discharge the bullet. So for a man indeed to resolve against his lusts by his own power, and by the strength of his own resolutions, this can do no good : but for a man by the sword of the Spirit, and by the strength of Christ, to go out against his corruptions; this is as the dischaiging of a cannon, there is some reason to expect that exeqition shouldbe done, because such a person is carried forth by the power of God. Thus I have opened the first heiMi

VOL ill. I*

of thoie sins which oppose the fear of God by way of excess, and that is slavish fear.

CHAP. XVI.

Of svpentttioiis fear, is tespect of <blogt natnrslf carnal, and rellgioni^ whick 49 oppose Ibe fear of CM by way of excev.

Secondly. X HERE is a superHitious fear, which likewise by way of excess, doth oppose the fear of God* I shall rank this under three heads;—-Supentitaous fear in respect of tilings natn* ral;-*-Super8titioiis fear in respect of things casual;—Superstitious fear in respect of things religious.

1st. In respect of things natural: and here I shaU principally touch upon two things, both which are evident to experience.

1. The superstitious fear, which many persons do exercise in reference to those eclipses, or natural changes which may be in the heavens. We have had in our times a laige experience of the vanity of men's fears in that respect. Jer. 10. 2« *' Thus saith the Lord, learn not the way of the heathen, and ba not dismayed at the signs of heaven, for the heathen are dismayed at them." When the children of Israel were to'be transpocted into Babylon among the Chaldeans, who were most skilftil in those arts, then doth God fortify them against judicial astrology, and bids them not to be dismayed at the signs of the heavens. I confess, this is an heathenish fear; but alas we find, that for these many hundred years this hath continued among the christians, notwithstanding those antidotes that have been prepared against it. And what is the reason of it? It is this, because those persons look upon these eclipses and conjunctions of the heavenly bodies to be prodigious, and to portend and import some disastrous and sad events: I shall only say thus mush, aQ

fuch eclipses proceeding from natural caused, are not in the least prodigious. It is natural, that the sun and moon should meet at determinate seasons; and it is natural that when they do meet, the opacous body of the moon should make a partial eclipse of the sun. It were prodigious indeed, if in the conjunction of these two bodies there should be no eclipse; and therefore for a person superrtitiously to fear sueh things, he may upon the same reason fear sad events every night that ensues, because then the sun is eclipsed from us by the interposition of tl^e earth; and therefore this is a great folly. I confess it was a prodigy, < that the sun was darkened at the passion of Christy for then the moon was not in conjunction with/ but in opposition against the sun: and it was a prodigy, when there was darkness among the Egyptians for three days. But here, since all things in this manner proceed from the concatenation that is between causes and effects, there is no reason to tremble. And therefore God, in scripture, doth sometimes deride this fear, and sometimes dissuades from it, sometimes derides it as matter of scorn and greatest vanity, and sometimes dissuades from it and condemns it, as here in the text recited to you.

2. There is a superstitious fear in reference to natural things, and that principally upon the account of dreams; for there are many among us whose fears commence from their fancies, who do not rest while they sleep, but while their reason is asleep their fears are awake: these are the persons that have no dreams but what are accompanied with an interpretation, or with a prediction ; and if one event happens to be trae, it is a rule fin- an hundred with them. Now the vanity of such persons the scripture takes notice of, and as an antidote against it, take these two things. (1.) Those Chat make use of their dreams as a rule for their acts, give the greatest advantage to satan; the reason IS this, because he then is aUe to exercise his power when the creature is unable to resist him. If once you grant that there may be impressions upon your fancy (in dreams) of things that are to come, the devil then takes the reins into his own hands, and he will- tempt you when you cannot oppose him. (2.) As you give advantage to satan, so it is the greatest injury to a man's self; for such a soul is under perpetual fear, and makei himself miserable.

p 2

2dly. There is a superstitious fear in reference to casual things (and this is beneath a sermon, but yet necessary for some persons) some are transported with every trifling ccmtingency; if the salt falls towards them, or if a hare crossetb Jthem in the way, presently they grow pale or red upon it, as if there were scHne evil that must ensue; this is the quintessence of folly.

3dly. And principally, there is a superstitious fear in reference to religious things, and this opposeth the fear of God, and it consisteth usually in one of these two things.

1. When a person is afraid to .d<> that which God allows, or which God commands; and thus men make more sins than the ten commandments. So we read of the Jews, they fancied the name Jehovah was not to be expressed but only by the high-priest, and that once a year, and that only in the " holy of holies ;" and we read of the primitive christians, they were scrupulous about days, months, and meats, as if there were some tie upon conscience which did retrench them from these things.

2. As they are abstemious from what God allows, so they are exact in that which God doth not require, and this is eminently among the papists at this day. I might largely speak of this sin, 1 will only say thus much of it;—^All the services of a superstitious person are unacceptable to God ;^—All the services of a superstitious person are odious to him«

(1.) A superstitious person's services ave unacceptable to God. When a man is carver of his own obedience, he doth enter upon God*s rights and so his services are unacceptable. There is au expression in Col. 2. 18. <' Let no man beguile you of your re- ' ward in a voluntary humility and worshipping of angels, intruding into those tilings which he hath not seen, vainly puffed up by his fleshly mind." There are two things which we may observe there, one is from that expression, a voluntary humility; the word in the Greek E/x/SmWow is a voluntary in humility, one that is a volunteer that offers up will-worship to God, the apostle saith he doth intrude into those things which he hath not seen. The word which we translate, intrude may (with a great correspondency to the original notation of the word) be rendered thus, invading; that is, such a person doth invade God's right, and insolently set foot upon God's possession, as actors in a tragedy, where they went in a lofty and strutting manner i from

thence the Greek word signifies to enter upon the right of another ; such a person invades God's rights and thereby renders all his services unacceptable.

(2.) The services of a superstitious person are odious to God. There is one scripture which is inost convincing, where the Lord speaks concerning the sacrifices of the Jews, and shows how he doth dislike them, '' he that oflers a sacrifice is as if he cat off a dog's neck, and he that makes an offering as if he offered swine's blood;'' Isa. 66. 3. where the Lord declares, that he looked upon their sacrifices to be no other than mere slaughter, and their priests to be the butchers; for although the substance of their sacrifices were ordained by God, yet because they innovated in the form, all these sacrifices as they were thankless, so they were hatefiil to God. Certiunly this is one of the profundities of satau, to lead a soul by superstitious fear into these practices. And usually you shall observe, that profone youth is turned into a superstitious old age; so that sin which was let out at the gate, returns in at the postern, and poor men work the work of death and hell when they fancy that they are in the way to heaven. As you shall see sometimes a poor dove, when its eyes are sealed and dark, it will mount up to heaven, but alas it is with an imdisceming wing, with fear and trembling; the dove doth not consider that this flight of her's is made as a trail for the hawk to prevail over her. So here, many blind ignorant soulfl mount up to heaven in tiieir superstitions devotions (as they think) but they are made but a trail for satan. Superstition is the ivy of religion^ that seems to embrace it^ but it dispirits it^ and eats out its sap and moisture: therefore learn to quench and cast this out of the soul. The sum of all is, let us labmv to keep alive in our souls an ingenuous and filial fear of God^ let us fear hii^goodness that we may not displease him, let us fear his justice, so as we may not provoke him; let us fear him in all his perfections, let us fear him as the angels fear him, as he is the holy <uid the pure God; and he that fears God thus, thift fear from the imperfection of a man, shall at last be raised to the perfection of an angel; that fear shall be like the sun, whose light breaks forth into greater clearness^ till it arrives to perfect day*

T 3

THE FOUR LAST THINGS:

VIZ.

DJE^TM^ JUBGM EJVT9 HEAVEN, HELL,

PRACtlCALLY CONSIDERED AMD APPLIED: XV SBTSEAI.

DISCOURSES.

TO THE RIGHT HOKOURABLE

HACHEL LADY RU88EL,

Ma]>am,

Of all aflairf for the compassing whereof men are so diligent and soli^tous, there is none, of that ahsolnte necessity^ and high importance^ as the preparation for death and judgment^ and the immediate consequence of them, heaven and hell, to obtain the one, and escape the other. This requires the whole man in his best vigour, and should be the work of the day, but it is usually delayed tiH the melancholy evening of age, or the twilight of death. TUe trifles of this world divert them from that main business, to which aH oliier things should be subordinate. It ^ equally ileserves wonder and compassion, that death which is so' constantly in men^ view, should be so seldom the matter of their application, when all are of the same glass, made of the same biSA natural principles; and no argument is more frequently and pathedieaBy urged upon them.

It IB not Grange thaf deep truths, which by the strength and exereiae of the inind are drawn like gold out of the mines, have no efficacy upon dioise'that are nol capable of understanding them: but the doctrines of death and judgment, heaven and hell^ are plutt truths, by natural, moral, aud divine evidence known to all^ yet no ntore affect men, than a paradox of incre^ diUe niBivelty. ^ If the doctrine of eternal judgment were but a probable opinkto, controverted with equal arguments, yet it is a matter of such tast concernment, that reason requires all our posaiUe dil^enee to avoid an ^tennd evil, that may be the loss of celestiat gkMry, and the torments of heU: biit since it is an in*

fallible truth, ^as certain as the word of God^ it is a nurade to astonish heaven and earth, that men live as carelessly as if they should never die, and die as securely as if they should not live in the next state, to receive the just punishment of their sins. They are fearless whilst death is £sr off in their thoughts: and "When age has snowed upon their heads, that no marks of decaying nature should appear, make their own winter to flourish with another's spring. But it is in vaiii, far death knows them under their disguise, and will not stay beyond the appointed time. And in that decisive hour, infidelity or presumption hardens men to pass as quietly and boldly, in appearance, into another world, as unfeigned faith, and a regular lively hope in the promises of the gospel. But as deceitful physic stops the fit for the present, that will return more violently and fatally afterwards; «o a counterfeit short peace transmits them to everlasting sorrows.

' The design^ the foUowiog discourse is to a^wsken meo, that they may be wise and; consider their latter end t to accuse an interest in our Redeemer, who has disarmed death ^of. its «ti/B^ and made%t)p#t en^ny our friend: and to.practise .d)aQg evesy day, by withdrawing their hearts from the vanities of>tbia4r%v^ sient mric^ th^t have such a pemidousr influence ^, excite ibe carnal qipetites, a^d stiipify the cp^sdenoe, which, aqeiftbetrua tosses fk thfjvspn,and mi^ry., * An^w)^ cap be miipc,jpi3iffpdak to render tl^ps .temperate an4 «ob^r )n tl^e use of pm^nt tUag% 'TWilmt;#M(S;ri(9M9i^t)ieir pp^paffU;ioqs far. tbdr^gfcat ifnd.fai^ ^a^^, ^i^;.tli^ femeqibranee.thi^t dei^th u.|n}nf|diate]iy atn t|ra^^ ¥rii(bjuclgqAea]^ ^n^. ju^jjgmei^t vfit)i bl^ssedoess or misery faaei{er?,i .\,Mpow t,\ii^ a^g^gicmt; is naturally;.dispIea|Bfv^ hulL the usefiilness should recommend it |;q our* BKMtf>9tmmii4 ^^^ posedd^lw|l^,^bef[>feA^;th^^ eati^tMii9Q^.pf;fti^ fafcy a||4 aeps^alra^tioiii. :A» herlis rf;^e^rta^l >rifltye^.^t^.^ aQfi.pl««»agJP fte sight or fm?Hi yet m^c^^bi^^y J^i^ l|k|lW i|^«ref»wf»[of/)ufatkj aMi pi«frrted b^f^.thn 6iw*.:flffl»f» that ftf^jpe^Effm^^ apd pi|jfttedi,by nal?^ ;9g .a%,:to e^cfl.tba ne^t k(^tl»MSpk>»MMlr\gV^^ . . .. , O.I :./ 11^: <^i r :.^.

,^ ?;i^ be4)f i^'Wili eo^t||||ialja0Mui»^9B» Mfi.nb mI.hm tav prw^^i^: am%iWbila$ j(be oMtiaii^jnw »». inimMri^^i^ «Mip iwg and wMteg^.if (beJn^wlmM^){».«»o^9d«Qg;9fli4 wmmi to peiftrtiali, the ikhraiAafe is inraoij^MlUe. KQ,}f^.c^H9li$9ie. able ia k to .a holy: beUfit^. in OieiiwtJPt hfWM .cMMDit Mft

spirit into the hands of bis beorenly Father!. (for thus he is authorized and encouraged by our Saviour's example) and ^^ lay down the flesh to rest in hope:" for Christ is the guardian of the grave, '^has the keys of death/' and. will revive the.bodies of his saints iocprniptible and immortal^ the <K>pies of his own glorious body-

The inMoediate Teoompences of eternaljudginent, heaven and heU, are worthy of our most attentive and applicative thoughts^ Aat we obtain,the one, and escape the other... Heaven is the true happiness of the reasonable ,ere^ture,. and is the first and last in the order of things desirable ; the first for its attractive excellence, the last in its'Consanunate fruition. This maybe certainly and perpetually enjoyed by all who sincerely and diligently seek it. If in the very different states of life here, there were any incapable of eterniU life, or that have another object for their last end, there might be some reason why they should be coldly aflfecced toifards celestial happmess, and to justify their sole pretensions to the things of time, wherein their interests are confined: but the offer of heaven regards all that upon God's terms will accept of it. The most sensible inequality, that riches, dignity, or any temporal accident makes between men here, is to true a nothing in comparison of eternal glory, that it makes no difference of one from another 'as to the obtaining it. For this remon it most nearly concerns every person, ^^ first to seek the kingdom of heaven, and the righteousness thereof,'' as the only way to ascend to it.

The serious consideration of the everlasting hell prepared for unreformed sinners, is most necessary and useful, though carnal men are extremely averse from thinking on that terrible object. For this is the first motive that turns men from sin to holiness. The joys of heaven being spiritual and divine, have no attractive influence upon the carnal aflectiom, would never convert and reform any; but the torment of fire being moat evident and vehement to sense, is strongly represented by the imagination, and morves the affections. How many by solemn and believing thoughts of the unquenchable fire, haive felt the mirack upon the three children in the furnace renewed in themselves, their stroQg eotdB, the obstinate habits of sin, bumt asunder, and their powers reaiofed to the freedom of duty, the blessed liberty of obedience?

In this respect the '* fear of the Lord is the beginning of wisdom/' that directs us in the way to blessedness.

Madam, I shall not attempt the celebrating your Ladyship's Tirtues, that render you a bright ornament of your sex, and more truly honourable than your noble descent and alliance: but direct my best desires to God, that your family may be a singular and eminent example of the tfivine &vtNir; that the Aiding gloss of this world may not deceive you, but ^ your heart may be above, where your treasure is;" that you may live to God^ and your soul for heaven and eternity. I am.

Madam,

Your Honour's very humble

and faithful Servant^

WILLIAM BATES.

ON DEATH.

Heb. II. 15.

I deliver tli«m» who (bronfh fear of deaUi were all their lifetime tttl^jecl to bondage.

CHAP. I.

The coherence of the text opened; wherein the proofs of the eternal Deity of Christ are clearly alledged from scripture. An account given of the

• reasons of his incarnation, la what respects the devil Is said to have the power of death* The death of Christ frees his people fjpom the tormenting fear of death, Aa account of death*s entrance idto the world, in a three* fold respect.

XN the first chapter of this epistle, the pro<^s rf the eternal Deity of Christ are prodaced with that evidence of scripture* light, that OBly a veiled heart, obstinate infidelity can resist. The medium which the inspired penihan makes use of, is, the comparing him with the angels, the most noble flower of the creation, and showing that he is infinitely dignified above tliem. This he 4oe8 by a strong connexion of arguments: first, by his title that is divinely high and peculiar to himself. He is declared by the testimcHiy of the eternal Father to ^< be his Son,'' ver. 4, 5. in the most proper and sublime sense: '^ begotten of him," and therefore having the same essential perfections of the GocUiead in their uncreated ^ory. But the angels are not dignified with this name in any places of scripture, where the ex-

cellency of the angels is in the fullest terms expressed. And that this name is taken from his nattare, is clearly proved: because adoration is due to him upon this account, eren from the angels of the highest order. <^ When he bringeth in the first begotten into the world, be saMi, and let all the angels of God ipvorship him.'* Ver. 6.

Divine worship is a prerogative inseparably annexed to the Deitv, both upon the account of the supreme 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; and by the command of God himself is to be performed as a respect due to the filial Godhead. Deut. 6. 13. & 10. 20. The argument proceeds from the name to the offices. ^' Of the aiigels he saith, who maketh his angels spirits, and his ministers a flame of fire." ver. 7. 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 « 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 be saith, thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom.'* Ver. 8. Whereas the sceptres of earthly kings are often unrighteously managed, and their thrones ruinously fall. There is a fiirther confirmation from his works, that are divinely great and glorious, wherein no ereature has any share of efficiency. The making of the world is ascribed to him: ^' thou. Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thy hands.'* Ver. 10.

The divine attributes, the peculiar character of the Deit}', belong to him: eternity and immutability. The most solid parts of the visible creation <^ shall p^ish and be changed: but thou rcmainest, and art the same." His life is an entire, uiiifiirm, unchangeable perfection. His glory and felicity are in the same invariable tenour for ever possessed by him. Tiastly, the Son sits in that quality " at the right hand of the Father,*' ver. 13. in the society of empire, as equal to him in power and honour^

commanding^ all in the visible and invisible world, most easily ancl'irresl^ifoly, though gradually, subduing his enemies to a consummate victory. But the angels^ so numerous and powerful^ " are ministering spirits/* ver. 14. employed for the defence and benefit of the church.

From this summary account we may understand how firmly the divinity of Christ is established in the scripture. For those passages of' the prophets, that speak of the God of Israel as Creator, and the sole object of adoration, arc directly referred to Jesus Christ. And the name Jehovah, Psal. 97. 9. the majesty of which consists in its being incommunicable, is attributed to him. This is the foundation upon which the whole fabric of thfe gospel is built. The office of Mediator in the prophetical^ priestly, and regal administration, is necessarily joined with the divinity of his person. And the revelation of it from heaven, is as clear as the sun is visible in the firmament. All the difficulties in our conceiving this great mystery of godliness, are but like the shadows that attend the light. And all the heretical snbtilties to pervert the sense of such plain and positive texts^ are as impertinent as impious.

This being established, the apostle proceeds to give an account of the Son of God's assuming the human 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 super* natural revelation; but when revealed, the account of it is so open- and consentaneous to reason, as being the most congruous means for the illustration of God's glory in the saving lost men^ that the human 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: for-^^ he that sanctifies, and they that are sanctified, are dl one,** chap. 2. 11. and that he might 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 blood, he also likewise took part of the same^ that through death he might destroy him that had

the power of death, that 18 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* K 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 inquires 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 alwap intent upon evil. It is by his instigation that men become like raging beasts, animated and bent on mutual slaughter. 3. Because he is many times the executioner of God's wrath, and inflicts death upon rebellious and incorrigible sinners. It is recorded by the psalmist, that " God east upon the Egyptians the fierceness of his anger, wrath, indignation, and trouble, by sending evil angels,'' Psal. 78. 49. 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 heightening their guilty fears of God's tribunal. The false spirit tempts men to sin by many blandishments, but afterward he is a severe accuser of them to God, and to themselves. Lastly, This title may sig« nify his tormepting sinners with unrelenting cruelty in hell> which is the second death. Now these evils being the penal consequence of sin, our Saviour by his death appeased the in« jured 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 vanqubhed 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 compas* sionately inclined to relieve them. I shall now insist upon the blessed privilege of believers set down in the text, viz.

JTiat Jems Qurist by his death frees his people Jirom the ser-vUe tormenting fear qf death.

In prosecuting the point, I shall, 1. Consider the account the scripture gives of death's entrance into the world. 2. Show what the fear of death includes, and the bondage consequent to it. 3. How the death of Christ firees us from the thraldom of that fear. 4. Who are partakers of this blessed privilege. And then apply it.

cbaP. u o1^ I)^th» S4I

I. The scripture gives an accottiit of death's entrance into the world, in a threefold respect.

- 1. As the desert 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 was made accordingly holy in perfection, placed in paradise^ and his state contained all the ingredients of felicity proper to his nature. «He was capable of dying, as sad experience proves; yet no accident from witboat, no distemper from within had impaired his vigour, and made him actually subject to death • without sin. • Whilst innocent he was immortal, not from ever- u lasting principles of nature, but by divine preservation, of which \ ^ the tree of life was the ordained means and sacramental pledge^^^^ For God unchangeably loves his own image: and thoogh 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 ivLty. This immortality was not the singular privilege of Adam's person, but had been the inheritance of all his progeny. But he soon revolting from his just obedience, of immortal became mor<* tal, 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, and death by sin, and so death passed upon all men, for that' aH have sinned." Rom. 5.12. As his obedience had been rel¥«nied, so his rebellion is punished in all that naturally descend from him. From hence it is, that so numerous a part of mankind aw cut off before the eonmiission of actual sin. Death enters into the fbfge of life, and destroys the conception that' newly began to Kve. -And what is more righteous than that man wfaenhedis* obeyed the Author of life, should-forfeit his Hfe and blessedness? • The soul voluntarily lost the spiritual :Iife-by forsaking God^ therefore unwillingly loses the natural life by expulsion from the body. The apostle says, *^ the wages of sin ia death," Romu 6. 23. not only that of the body, but the death of. the soul, which is a dreadAil concomitant of it. And from hence we may dis-

• Anima Toleof perdidit vitere, nolens ergo perdat & ?iviacare.

cover the fake philosq>hy of the wisest heathms in their opinion of death. * They judged it to be the primary necessity and condition of nature, fixed by irresistible fate: and not understanding the true and just reason of its coming into the worldj they could not apply a sufficient remedy f^nst its evil.

2. As the effect of the divine decree respecting sin. This b discovered by revelation in the word df God, and, by the real execution of it. ^' It is appointed to men once to die/' Heb. 9« 27. This decree is univenal and unrepealable. " One generation passeth away, and another generation pometh :" Eedea. .1. 4. like the ebUng and flowing of the sea in its stated periods. Nothing can interrupt or frustrate this appointment. There are divers conditioos of men» and various ways of living in the wgrkl^ some are high in dignity, others are level with the earth: some walk in a carpet-way, smooth and easy, others in a thorny and troublesome i some walk on the golden sands, others on the mire: but the same uncontrolable necessity of dying involves all. And whatever the way be, whether pleasant w doleful, yet every one passes in it with equal steps, measured by the same invariable spaces of hours and days, «nd arrives at the same common end of life. Those m^o are r^gftrded as visible deities amongst men> that can by their breatli raise jthe low, and depress the loffyt that have the lives of millions in their power; yet when die drdaioed time is .come, as they cannot bribe the aoousij^ conscience for a minute's silence, so neither delay d^h« ^^ I have said ye are gods, btit ye siiall die like m«n.".

3. Death is to be considered as the sentence of the taw.- The reasonable creature was made .«nder a law, th^ rule of hi» aetims. The moral law directed biiti how to eontifme in his hdy:al4 blessed state: to vriuch was annexed the precept of not eatingrof the tree of knowledge of good and evil, enjy as a mailt of.his subjection, and for the trial of bis obedie&e^ This precept had an infaHible sanctien by the lifoat high Lawgiver: '< in the dny thou eatdst thereof, thou shak die the dAth/' Geii. 2.17. Man did Jiot keep this oomtaiand of so easy observation, and ju^y incurred its doom. As sm is the vidation of the law^ so death

* Hac lege intraYerapt^ at exlrenl. Stnec,

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: *^ the Lord shall smite him, or his day shall come to die, or he shall descend into the battle, and perish/' 1 Sam. 26. 10. Sometimes they are cut off by the immediate flaming hand of God, for the more exemplary revenge of ain; sometimes by surprising accidents; sometimes by bloody contentions; sometimes by consuming diseases. But though death be not uniform, yet it is always the execution of the law upon offenders. As of those who are condemned by human justice, some suffer a more easy wd honourable death, others a more di^faceful and torturing; some are beheaded, others are crucified, yet 'all die as malefactors: Thus some die a natural death, dthers a violent; dome' by k gentle preparing sickness vrithout reluctation, Mhers die upon the rack by sharp'pahis: sotne die attended with thdr IriendSy and all supplies to sweeten their passage, othei^ forsi^en of all comforters: y^t death is the same sentence of the lat^ upon all men. And this, if duly consideted, makes it terrible in what* «ver shape it appears.

J-

oS

CHAP. n.

What the fear of deftth inclades. The pauion of fear io general coiui<fere<f« The special causes that nake death so frarfat* It is an evil universally fcnowD. It is certainly fnUire. The bondage of men from the fear of death. The reasons why men are not always nnder the actual fear of death.

JL X HE next thing to be considered is^ what the fear of death includes, and the bondage that b consequent to it. This 1 shall explain and amplify, by considerii^ four things. 1. The pature of fear in general, as applicable to the present subject* ^. The particular causes tfiat render death so fearful. 3. The degree of this fear expiressed by bondage. 4. How it comes to pass that m^ 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 g^eral, as applicable to the present subject. Fear is a passion implanted in nature, that causes a flight from an approaching evil. Three things are requisite to qualify the object, and make it fearful.

(1.) The evil must be apprehended. Knowledge, or at least suspicion, excites fear, by representing an evil that is lijieiy to seize upon us. Till the mind discern the danger, the passions are unmoved: and imaginary evils by the mere apprehension, are as strongly feared 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 evils by reflection afiect 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 recoib from it.

Now all these qualifications that make an object fearful, con-jciflr in death.

Ist. It is an evil uniyersally known. The frequent fimerak ar^ a real demonstradon that speaks sensibly to our eyes, that death reigns in the world. On every side death. is in our view^ and the shadow of it darkens our brightest days.

2dly. It is certainly future. All the wretched accidents of this life^ such as concern us in our persons, relations, estates and interests; a thousand disasters that a jealous fear and active fancy will extend and amplify; as they may, so they may not happen to us. And from this mixture of contrary possibilities, from the uncertainty of event, hope, that is an insinuating passion, mixes with fear, and derives comfort. For as sometimes a sudden evil surprises, not forethought of; so, often the evil that was sadly expected, never comes to pass. ** But what man is he that lives, and shall not see death ?" Psal. 89. 4. Who is so vain as to please himself with an imagination of immortality here ? Though men are distinguished in the condition of living, yet all are equal in the necessity of dying. Human greatness in every kind, nobility, riches, empire cannot protect from the sudden and sovereign hand of death, that overthrows all. The most conspicuous difference in this world is between the victorious, and the vanquished prostrate at their feet: but death makes them equal. Then the wretched captive shall upbraid the proud eonqueror, -^^ art thou become weak as me ? Art thoii become like us?'' The expressions of scripture concerning the frailty of man, are often literally and precisely verified: ^* he is like the grass, in the morning it flourishes and groweth up, in the evening it is cut down and withereth.''

ddiy. Death is a prevalent insuperable evil: hence the proverbial expression, *' strong as death that subdues all, cruel as the grave that spares none.'' It is in vain to stru^le with the paiigs 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; neither hath he power in the day of death: and there is no discharge in that war."

a3

Eccles. 8. 8. The body ainka in .th^ conflict; and <^ Death feeds on its proatrate prey in the grave.

2. I shall consider mora paoticularly the ceases that render death so fearful to men : 1. In the apprehension of nature. • 2, In the apprehension of conacienic^*

L In the apprehension of nature, d^atb hath this name en* graven in its forehead, fittimtm terribiliim^ the.supreme of terrible things, upon several acepnnta.

(1.) Because usually sickness and pains languishing and tormenting, make the first chai^eB in the body, and the natural death is violent. : This Hezdiiah complained of with a mowrnfixl aoeent, ^^ He will out me* off with pining.sickne9&: from day even to night thou wilt make an end of me. I. reckoned till morning that as a lion, so will he break aU my bones/' Isa. 38. A troop of diseases ar^ 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. Asa ship that is tossed by a mighty tempest, and by the ooncaision of the winds and waves loses its rudder and masts, takes in vrater in every part, and gradually sinka into the ocean: so in the ship* wreck of nature, the body is so shaken and weakened by the violence of a disease, that the senses, the animal and vital opera* tions decline, and at last are extinguished in death.

(2.) Death considered in the strictest propriety, as destrucrive 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 Darid aiid Jonathan they part unwillingly* Nature has a share in the best men, and works as nature. St. Paul declares, ^* we would not be unclothed/' not finally put off the body, but have it glo* rified in conjunction with, the soul. Our blened Saviour, with-* out the least impeachment of the rectitude and perfection of hia nature, expressed an averseness from death, and with submission to the divine will desired a freedom from it. His affections were holy and human, and moved according to the quality of their objects.

(3.) The natural consequents of death render it fearfiil. Life ia the foundation of all natural enjoyments ; and the loss of it induces the loss of all for ever. It is from hence that such evils as

«re cbnmstent 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 confine-^ ment to a peipetual prison, the .banishing from our nathre coun* try, 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 no con-versatkm hi the ta?iitories of dfeuicness. This also Hczeldah in his apprehensions c( death speaks of with tears: << I shall see man no more in the land of the living.'' Isa. 38. 11. As in the night the world is an universal grave, * all things are in a dead silence; palaoss, couit»of justice, temples, theatres, schools, and all places of public conversation are shut up $ th^ noise and lumoar that keeps men in continual observation and action cea^ ees. Thus when the sun of this present life is set, all the affairs and business, all the vain joys of company, feasting, dancing, music, gaming, cease! Every one among the dead is confined to his sealed obscure cell, and is alone an entertainment for the worms*

The psalmist saith of princes, ^^ Their breath goeth forth, fhej return to the earth, in that very day their thoughts,'' their glorious compassing thoughts, '^ perish.'' This the historian ob*-serves was verified in Julius Cesar: 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 epitomize the works of the most learned Grecians and Romans for the public benefit, f And whilst he was designing and pursuing these, and other vast and noble things, death surprised him, and broke off all his enterprises.

At the terrible gate that opens into eteroity> men are stripped of all their honours and treasures, ^^ and as naked as they come into the world, go out of it. Be not thou afnud when one is made rich, when the glory of his house is increased. For when

* Diesuorltar in nocten, Sc tenebrit usquequaq; lepelitor; fnoastatar nvodi hoBori omnit sabttaotia de aigrmtur, tordeati aileiit, ttapent cuDcta, ubiqijuscUium est. TertuL de Resurrect, Car,

f TaUa agentem atq j meditantem, mon pravenic. SueUn.

Q 4

he dieth, he shall carrjr nothing away; hia glory shall not descend after him/' Psal. 49* 16, 17. Death equally Tilifiesy makes loathsome and ghastly the bodies of men, ai^i reduces them to sordid dust. In the grave the * dust is as precious and powerful of one as of another. Civil distinctions are limited to the present time. The prodigious statue in Nebuchadnezzar's vision, Dan. 2. 32, 33, 34, 35. while it was upright, the parts were really and viubiy distinct: ** The head was of fine gold, the breast and arms (tf silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay: but when the stone cut out without hands, smote the image upon the feet, then were the iron, the clay, the brass, the silver, and the gdd, 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 pld>ean dust from common graves ? Who can know who were rich and who were poor, who had power and command, who were vassals, who were fcmark-able by fame, who by infamy ? ^' They shall not say this is Jezebel," 2 Kings 9. 37. not know this was the daughter and wife of a king. The king of Babylon, styled Lucifer the bright star of the morning, that possessed the first empire in the world, was degraded by death, humbled to the grave, and exchanged all his glorious state for worms and putrefaction. ^^The worm is spread under thee, and the worms cover thee." Isa. 14. 11. In short, death separates men from all their admired charming va* nities. Now considering man merely in the order of nature, what reflection is more fearful and tormenting, than the necessity, that cannot be overruled, of parting for ever with all the delighto of life ? Those who have ascended to the throne, that are arrived at the height of temporal happiness, what a melancholy prospect is before them of death and the dark grave? When all things conspire to make men happy here, the sensitive faculties and their fruitions are ebbing and declining, till they

* Ai oar divine poet expresses it.

The brags of life are but a nine days' wonder |

And after death the fomes that spring From priTate bodies, make as big a thunder

4s those that rise from a huge king.

•ink into death, the whirlpool that will shortly swallow them up for eyer. This renders the thoi^hts of mortality so firightiul^ and checks .the freest enjoyments of carnal pleasures.

2. Death is fearful in the apprehension of conscience, as it is the most sensible mark of God's wrath, that is heavier than death, and a summons to give an account of aU things done in this life, to the Righteous Judge of the world. " It is appointed to all men once to die, and afterward the judgment?' Heb. 9. 27* The penal fear is more wounding to the spirit than the natural. When the awakened sinner presently expects the citation to appear before the tribunal above, where no excuses, no supplications, no privileges avail, where the cause of eternal life or death must be decided, and the awards of justice be immediately exeeuted; 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 tbe terrors of death, that the first transmits to the second that was figured by it. O the dismal aspept 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 deiwttring fire ? who among us can remain with everlasting burnings ?'' This made a heathen, the governor of a province, to tremble before a poor prisoner: '^ While Paul discoursed of righteousness, temperance, and judgment to come, Felix trembled." Acts 24. 25. << It is a fearfiil thing to fall into the hands of the living God, who lives for ever, and can punish for ever.'' Heb. )Q. 3). None is so powerfiil as God, nothing so fearful as the guilty conscience.

3. The degrees of this fear are expressed by bondage. This passion, when regular in its object and degree, is excellently use-fol: it is a wise counsellor and faithful guardian, that plucks off the mask from our enemies, and keeps reason vigilant and active to prevent a threatening evil, (nt to sustain it in the best manner* It is 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^ it b » tyrannous master, that vexes the weary soul, and hinders its free and noble operations. Cesar chose rather to be exposed to sudden deaths than to be continaaUy harassed with fear how

to avoid it. * The Greek word implies the binding of the «pi-lit, that causes an inward slavery. And in the apostle's witting '^the spirit of fear, and the spirit of bondage/' Rom. & 15, f 2 Tim. 1. 7* t aie equivalent. Idibodieth, whoi Abncr provoked by the charge about Saul's concubine^ - imperiously threatened to ^P>i^ioto titt kingdom, to David, was strack '^ with such a fear, that h(e. could not.answer Abner a ward" 2 Sam. 3. 10, 11, The sudden passkm stifled his reply, and reduced him to a defenceless silence. Now the fear of death, as-it is remiss or vehe-inent,.such are the degrees qf bondage from it. • (1.) '^ inbkters the ^oyments of the present life, and makes the most prosperous in the world, '' even in the fuln<ess of their sufficiency, to be in ^straits/' 'Though the senses are pleased with the quick sweetness of change firom one object to ano* Aer, yet the soul cannot have a delightful undisturbed fruition, foreseeing that the stream of pleasure- will issue into the dead sea. ^ Truly light is sweet, and tt is a {feasant thing to behcrid the sun.'' Eedes. 11. ?• But how short is this life with all its pleasures, in comparison of <'the days of darkii^ss" that follow. Now though it is our best wisdom and truest liberty to rc^oe ^in this world as if we rejoiced not,'' uid frequently to mecKtate 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 gratefol wad affectionate obedience, to sweeten our passage to heaven, wc may with tranquillity of spirit make a pitfe and cheerfiil use of them in his service: and it is an oppressing bondage when the disquieting anxious fears of death hinder our tempetate 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 maintained by the idlurements and terrors^ of the world. Though men do not explicitly acknowledge his sovereignty, yet by voluntary yielding to his pleasing temptations, they are really his slaves. And the apprehension of temporal evils, especially of death, dressed up in

* PfKttat lenel mori qoam semper timere. AfO^ from 8f«.

0HAF. n, 0N BBATm S51

a liightful representation ^th its "bltxHly pomp, is the strohgest fiDare to .the soul. Prov. 29. The fadnt-hearted prove false-heaited in the time of trial: for the timorous apirtt being wholly intent how to avoid the mcursion of a present evil, forgets or neglects what is indispensably to be done, and thinks to find an excvse in the pretended necessity. U(fw many have been-terrified from their clearest duty' and resolved constancy 9 To escape death th^y ha«e been guilty of the most insufferable impieties^ 'by rehovncing God their Maker and Saviour, and worshipping the devils for deities. Every age presents sad spectacles of many '^that choose iiiiqaity rather thto affliction/' Job 86. 2K that reUnquish 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 captivesw But what foHy^ what madness is it, for. the avoiding the impotent fiiry 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 brutish thap-the horse, that starting at-his shadow, qirings over a desperate' precipice. <<The fearfirfave excluded from heaven, and cast into the lake - of fire and brimstone for ever.'^ Rev. 21.

(3.) The extreme fear of death and judgAient dejects^ and discourages the soul from the use of means to prevent eternal misery, and induced a most wofiil bondage. Fear anticipates and escasperates future evils: for as knowledge excites fbar, so fear increases knowledge, by the incessant workings of the thoughts upon terrible objects. The fearful mind aggravates the foreseen evil, and distils the poison from all the circumstances and consequences of it. And when the evil is apprehended as. insuperable and indeclinable, all endeavours to escape are cut off. ^ What a philosopher observes of an earthquake, compared with other destructive evils, is true in this case. There may be a safe re-> treat from fire, from inundations, from storms, from war, from pestilence; but an earthquake astonishes with so violent a perturbation, that stops our flight from the imminent danger: f so the vehement impressions of fear firom the approaches of death, and the severe executions upon the sinner after it, distract the

* Nslloni milam sine effiigio. S«iec. f Timor fugam perdiAC

mind, and disable 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 unchangeable in his threatenings, that all hopes of obtaining bis favour are lost. As the ^* Egyptian darkness" was not merely from the absence of the sun, but from feculent vapours condensing the air, that it might be felt: so these dark and fearhil 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 Egjptians, 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." It is hope inspires and warms us with alacrity, encourages our .endeavours : despair blunts the edge of our industry. The soul suffers the hardest, bondage, and the oondir tion is inexpressibly sad under the tyranny of this fear. O how enthralled^ how desolately miserable! Despair does meritbri* ously and effectually ruin the soul. For wlvei:e9s there is no attribute more divine, no clearer notion of the D^ty 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 increase guilt: and whereas the believing view of Christ* would as completely 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 our deliverer, and fixes it upon misery as remediless and final.

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

The seeds of this fear are hid in the guilty breasts of men, and fit times, e^>ecially 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 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 great distance. Though there be a dying disposition in the youngest and strongest persons, though we live in a world of casualties, and death lie in ambush to sur« prise us every day, yet we are secure: because evils affect us ac** cording to their apprehended nearness. A petty constable that is troublesome and vexatious, is more feared by his neighbours^ than the grand signior with all his executioners. As. remote objects, though of vast bigness, are lessened to our sight; so through the supposed interval of many years, death is looked oil with a diminution of its terror. But when death presents itself before men ready to dispatch them, how formidable is its ap<* pearance! Saul, though renowned for his valour, yet when he understood by revelation, that to-morrow he and his sons should be in the state of the dead, *^ there was no strength in him, but he fell straightway all along on the earth;" 1 Sam. 28. struck through with fear before he was wounded by the arrows of the Philistines. Belshazzar in the midst of bis luxury and jollity^ attended with a thousand lords, and bis herd of concubines^ Dan. 5. 1, 2, 3, 4. inflamed with wine, and therefore less capa* ble of fear, yet upon the sight of the fatal hand writing on the .wall a few unknown characters, which his guilty oopscience (be* fore the prophet Daniel came) interpreted to be the sentence of present death, how fearfully was his countenance ehanged, pale as a carcass? How suddenly did his blood congeal> and his wannest quickest spirits die in his heart ? His wh<de body was aeized by such a vehement trembling, that bi$ joints were loosed^ and his knees smote one against another. This is a representa* ticm of those who bid defiance to death at a distance: but wl^en the ffttal hour is come, and tbey hear the sentence decreed against them, ** God has numbered thy days, and finished them; thou art weighed in the balance," (all tbv woffb. and actions^ t|iy thoughts and affections) '' and art fouqd wahtlag ;*\ and thy aoul shall be divided from thy body, the ctfe s^nt to heU to suffer the undying worm of consdence,, the other to. the grave, to be a prey to the worms of corruption.; bow fre they overcome with horror!

(2.) The continual succe^sim of the pleasures and business of the world divert the mind from the attentive strong contempla* tioQ of death and the conse<iueneeaof it. Pensive thoughts are

onweleome, and we etndiouiy endeavour to cancel the memory of such things as afflict us. It is said of the wicked, that ^ Qod is not in all their thoughts/' The consideration of the holy in* spector and judge 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, chaunted to the sound of Che viol, and drank wine in bowk." Aknos 6.3, 4. They are rocked asleep with the motion Of fim« tastic vatrities. And sleep takes away fear, but gives no safety. « It is recorded of Marfais, that after his overthrow by Sylla, he was always in consternation, as if he heard the somd of the trumpets, and the lioise of the victorious arn^ pursdng himt arid fats fean were no' longer quiet than whilst charmed with lifine and-sleep';' ke therefore-was conttnuatly drunk, that hi mi^ht ibrget liimsetf, his enemy, and his danger; -Thus men make' a pitifiil shift to forget their tetter end; and whilst they are ftdlowing either secular aflUrs, or sensual pleasures, are un-(xaicerned for what is to be hez^after. But this'diversion wiR sfamtly be >at an eild, for in their languishing hours,' when the wasted body ftub the oamal mind, and sensual desires lail the sum, then oonsdenco that s))oke with a low voice before, is^ loud and terrsbfei- andiike the rigid eicacter in the parable that took Ida dBbtor fay the throat, inquires them to pay what they owe. I (8,) Some «re so hardened in in&delity, that the powers d thk world'to cone-make no Impression on their hesrts. They mind but Uctle, and ar^ le^ SE^fected with invisible things. They ibrti(y tiiemselves with-grdss thoughts, that the spirit of man va« lushes with IliD^ breath, -that deathis the end of this life^ and not thei beginnttig^^ another, <^and feed without fear.'' Place one fal* the mUbt of destructive evtk> but tinseen or not bdiev^, and lie is a^ fearless ab a blind person walking on the brink oPa deep frit/ Itideed thei^ are none less disturbed with ttm terronrf deatli^ than the euiinetttly good, or the e^ctremely bad t <ibr tbe ime Mtt have h blessed hope that death will be to them an en^ trance ihtb life, and live like the angels, <^ with a* joy unspeak^ «kble and glorioosi-' The others are sensual and secnie as the beasts that jperishy having extinguished the fear of eternal'Ibtate -ovils, whicn is the proper passion of reason. The apostle de-

'■•■''• •*.fiHaa«

dares, ^^ That knowing the terror of the Lord, we persuade men'' (to be reconciled to him, before the season of mercy be expired.) 2 Cor. 5. 11. But those who have suppressed the natural notions of eternal judgment, as they think it beneath their wisdom to be persuaded by the promises of heaven, so breath their courage to be terrified with the threatenings oS hell, and triumph over the ruins oS conscience. But though wicked infidels slight the threatenings, they shall not escape the vengeance of God.

We read of Noah, '^ That being warned of God of things not seen as yet, moved with fear, he prepared an ark for the-saving of bis house.'' Heb« 11. Hia fear waa the native issue of his faith. But the profane world, in whom sense was predonrinant, that despised the oracle, and trembled at no judgments but-what were ading on the viable stage, *' th^ ate' and draak,'^ xnarriM and were given in marriage,'' till swept away by the udfeared in^ uodatioii. We redd that' Lot being eertifi^ by an embassy of a^gelsy that a dehigi^of fire would m a f(nr;hottss pour dowh from heaven upoa SodQB,'be most earatstly «iriieited hiasons in law, ^^ Arise, dqMurt out of this place, far the Lord will destroy this city:" but Ihey entestaiaed his oompassibnate adMce with derision, ^^he adewed to them asione.that ttniekfld/' and were surprised by those feaiiid flames that dispatcfaed^ thism'^froiki a temporal hell to that which is eternal. Timsrift was prophesied^ <* That in thd Ust da^ there shall oonie seoftra,' ivafking alter their own lutts, ^and saying, whei« im the/prodMse of Ibb eoi^ ming?" But let Aem Udspfa^me-awl'iooacii the moj^t sacral »nd terrible truths, let (them petpetaate tteirexefass of riot, and wild mirth while they live; deatii will odtne^ and. judgment as Aur^a*<fefttbi : •■.:\:

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CHAP. III.

Row the death of Chritt frees nt from the tormentiii|( fear of death. Bj dy-iog he paid oar rantom to ibe i^jared jattice of God, aod deprives satan of the legal power he had over ■•• His death is oar redemptioo from the curse of death, tt makes death a blessed advantage to believers. The happiness obtained by death aofolded. It freei the saints fk'om alBtcting evils, aad sin the caase of them. The highest positive good ol^tained by death.

III. 1. Now come to show how the death of Christ frees us from the tonnentiDg fear of death.

For the clearing this, we are to consider, that sin, satan and death, are enemies in combination agaiiM man in his mortal state; and the destmctiye power of satan, and death, is from sin. When man renounced his Creator and natural Lord, he was judicially given up to satan as the executioner of vengeance, and to the power of death. Such is the order, rather the confusion in the world by sin.. The empire of satan and death is built on the mine of our innocence.

Now the Son of God canie from his throne in heaven to deliver us: and whereas there are two ways of obtainii^ freedom from captivity, either by ransom, or by power and rescue, in both respects our deliveranoe from bondage to these capital enemies, is ascribed to.the death of Christ.

It is called our ransom, and that in its strict notion has a le-spect to captivity: ^^ There is one God, and one Mediator between God and man, the man Christ Jesus; who gave himself a ransoiQ for all." 1 Tim. 2. 6. His life was the full price of our liberty and salvation. God does not pardon sin, and release from punishment by a pure absolute act of his will and authority^ as a creditor forgives a debtor; but in such a way as to preserve the rights of justice inviolate. Therefore when man was devoted to death, our Redeemer exchanged conditi<ms with him, and offered <'up his precious blood," 1 Pet. 1. 18, as our ransom to God, in the quality of the king and judge of all. Such vras the dignity of his person, that the entire irorld, the heavens and

the earthy wHft all their inhabitants, are of less value to him, than the basest dross to refined gold. Such was the greatness of his sufferings^ Phil. 2. 8. in which the highest degree of obedi-encey and the lowest degree of humility were conspicuous, as to bo a valuable compensialxon, ta obtain << eternal redemption for us,"

Now when God the Supreme Judge is satisfied, satan forfeits the right he had to torment us, and is divested of his dominion over our wills; which though justly permitted, was an usurpa* tion upon God's right in man that can never be extinguished. It is said by the apostle,^ that our Saviour '^ blotting out llie handwriting of ordinances that was agranst us, which was contrary to us, took it out of the way, nailing it ta his cross y** Col. 2. He abolished the use of the ceremonial law, that was an evidence and inditement of their guHt who performed it, and the curse of the moral law: it follows, ^' and having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.*' Our Satiour died victoriously; the* tree of in* famy on which he suffered, was the trophy of his conquest. His death disarmed satan of his weapons, whereby he subdued us> sin, the law, and death i for though his actual triumph was in his resurrection and ascension to glory, yet it is justly ascribed to his death; for that meritoriously opened the grave at hie resurrection, and heaven at his ascettsion.

And here by the way it is most worthy of observation, that OUT deliverance from out spiritual and most deadly enemiee is equally righteous, as admirable and glorious: for our suffering Saviour appeased the wrath of God, and broke the powers of darkness. ^' The wisdom and love of God had their designs in bis death, as well as the malice and rage of satan; as lines,- that are opposite in the cirenmference, meet in the centre."

And as from the tyranny of satan, so the death of our Redeemer is our redemption firom death, as to the euise 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 coasequent of the spiritual death, and the introduction to eternal death. ^^ The sting of death is sin, and the strength of sin is the law.'' 1 Cor. 15. Death hath its wounding power from sin, and sin from the law, that forbids it, that discovers its nature, and enhances the measure of

vol. iiu R

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. Christ hath redeemed us from the curse of the law, being made a curse for us." Gal. 3. Death inflicted on the saints, has not that relation to the guilt oi sin, as to be properly satisfaction to revenging justice. There are no petty payments to be made by our sufferings after his complete satisfaction to God. *^ The Lord laid on him the iniquities of us all.^ Isa. 53.

It is iudeed still a declaration of God's holy displeasure against sin, for that originally opened the way of its coming into the world ; and sometimes by the immatority or manner of it, it is a chastisement 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 though after thf last act of expiration there is no place for repentance; yet in the approaches of death, the soul is strongly excited by the call of God to review its .state, and make solemn preparations to *^be found of him in peace.'* But it is not in a strict sense the malediction anfl vengeance of the law executed upon them. The serpent is turned into a rod of correction in the hands of our heavenly Father for their good. Heb. 12. As the apostle, speaking of some that for their profaning the Lord's table, were fallen asleep, adds, '^ that when we are judged, we are chastened of the Lord, that we may not be condemned with the world." 1 Cor. 10. 33. ^^A believer shall not be hurt of the second death.'' Rev. 2.

From hence it is, that in the book of life, the scriptures, the death of the saints is called a sleep. Saint Paul ai^ues, ^' If we believed that Jesus died and rose again; even so them also that aleep in Jesus, will God bring with him." 1 Thess. 4. 14. It is observable how the apostk varies the expression, '^ Jesus died, and the saints sleep in him:" for he sustained death with all its terrors, that it might be a calm sleep to his people. * They

« AoDon loDge gloriosiat fuit, qBRndoqoideiii totan pro nobis agcbatsr, ut non motlo passio coporig, sed etiam cordis affectio pro oobit faceret? . £t quos tiviAcabat mori, nibilominus& trepidatio robustos, 4c mcestitai lcto% & tapditin alacref, & turbatlo quietos faceret, Sc desolatio coosolatos ? Btnu 8erm. \, dt S* Andr,

enjoy as perfect a rest in the beds of dust, as ever in the softest down. Stephen in the midst of a shower of stones fell asleep. Believers die in peace. ** The righteous is taken from the evil to come 5 he enters into peace." Isa. 57. 1, 2. Being reconciled to God through the blood of Christ, they are not terrified at his cally but with sweet tranquillity resign their souls unto him. ^< Lord, now let thy servant depart in peace, for my eyes have seen thy alblvation.'' Luke 2. There is a vast difference in God's account, between the death of the 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 with the leprosy, was plucked 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 accursed. In short, as the wood that Moses cast into the waters of Marah, by a miraculous virtue sweetened them : so the cross of Christ has taken away the malignity and bitterness of death.

2. Death is a blessed advantage, and enriching gain to a be* liever: it brings him to the possession of that good that incom* parably 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: if any man eat of this bread, he shall live for ever; and the bread that I will give is my flesh, that I will give for the life of the world." John 6. 48. The heavenly divine life, that is communicated by the Spirit of Christ to believers, remains entire when the sensitive life is lost. The natural order 18, ^' There is a time to be bom, 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 * new birth; the piuns of the dying

* Dies ifte qaem tn tanqaam tupremnm reform idas, »tcrni natal is ett £eiier. \

R 2

body are as throws^ whereby the ripened soul is delivered into the '* land of the living." The happiness of a saint after deaths more particularly will appear by considering;

3. The freedom he obtains from all afflicting evils that are numberless here, and from sin the worst in its nature, and the cause of all the rest. The present world is a labyrinth of tboms, in every state,we meet with something to vex us. You may as well count the waves of the sea when enraged by a tempest, as the troubles to which in this mortal open state we are exposed. ^^ Man that is bom of a woman is of few days, and full of trouble/' Job 14. I. A short life, and many miseries, O our unhappy capacity! the body is liable to as many diseases, * as there are members; and the soul to as many perplexities as pasakms* How often are the scenes and habits changed in the time of one man ? He that lives in pleasures, must act the mourner's part, ^' OuF sweetest comforts have hidden stings i" and whatever b most pleasing, may occasion bitter grief« And usually holy men have a greater portion of afflictions here: sometimes by the malignity and violence of tlie wicked; as under the kw, the lamb and the dove were sacrifices, the emblems of innocence, and pu-ity, and meekness^ whilst the vulture and the lion, the greedy devourers escaped. The apostle declares of the elect, ** They are predestinated to be conformed to the image of God's Son,'* who traced out the way to heaven in his own blood, and by the cross ascended to the tlirone. Sometimes more immediately divine providence afflicts them to preserve their spirits from the tainted pleasures of the world, and for other holy ends: but there '* is a rest for the people of God in heaven." Besides, there are relics of sin in the best of the saints here. Indeed sin is deposed from sovereignty and rule; the imperious lusts are crucified, but not quite expired. As those that were nailed to the cross in their hands and feet, the parts least vital and most sensible, died a painful and lingering death. ^^ Still the flesh lusts ogainst the spirit, and the spirit against the flesh." As there is a complexion of humours in human 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 this internal

* Tempoi angustatar ad vitam, dilatatur ad miseriam.

combat between g»ace and sin, either the man is WboHy ♦ carnal, '^ dead in sins and trespasses;'/ 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 coneeming an old man wasted and decayed in his drooping years, that **the grasshopper is a burden to him,'* is true of the new man in a christian 5 the sins that are counted light in the valuation of the world, are a heavy weight to him. Vain thoughts, idle ^ords, irregular passions, unprofitable actions are motives of heart-breaking sorrow. Now death is to a believer an universal remedy against all the evils of this life: it frees him 4rom 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 firom this wilderness to the true Canaan, the rest above, that flows with better miljt and honey, with innocence and happiness for ever. There is nothing can disturb the peace, or corrupt the purity of the blessed.

4. 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 giory of man, and grace is the glory of the soul, and bodi are then in their exaltation. All the faculties of the soul are raised 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 sane* tifies them as they are. But when the soul is released 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 enriched 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 then it receives his last hand. All the celestial colours are

* Omoes bomlDM ant tant penltat caro & nihil habent iplrUns^ ti tont in* Adelei sine regeneratlooe. Ant sunt tnntum iplrilut sfne came, ii sant sane-U f qoi jam io c4b1o sterna fruuntur pace sine pngna. Aut lant partim spi-ritqi, partim caro« 11 sunt omnes renati per spirltum sanctum in Christo, J9ig% c«al. JuL

r3

added, to give the utmost life and lustre to it. Here we are ad-vancingy but by death we arrive at perfection.

We shall in heaven be joined to the assembly of saints and angels, our best friends. Love is the law of that kingdom, and f>erfectly obeyed there. Now how charming is the conversation of one that is wise and holy, especially if the sweetness of affability bt: in his temper ? How pleasantly does time slide away in the company of our beloved friends ? We are not sensible of 4t8 flight. But what dear satisfaction is it to be united to that chosen consecrated society above, ^'who love one another as themselves ?" Though the angels and saints have different decrees of glory, yet every one is perfectly happy and pleased. As ^he struigs c^ an instrument differ in the size and sound: some are sharp and iiigh, some grave and deep, others a mean ; and tfrom that variety results the harmony of music, so that if every string had judgment and election, it would choose to be what it is: so from the different degrees of glory in heaven, the most admirable and equal order of the divine wkdom 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." It is said of Abraham, " he rejoiced 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 of men, it put him into an ecstacy. Yet then our Saviour was bom 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 accomplished our salvation? Now we are "absent from God," yet in beUeving his infallible promise, 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 dispen^d, and his immediate excellencies are made known.

This blessedness exceeds all our thoughts and explicit desires, and requires the eloquence and experienee of an angel to set it forth. The bright sum of it is this, we shall see God in his glory, " face to face," I Cor, 13. in the'most perfect manner: th^ sight of his glory shall transform us into his likeness ; " we shall

be like him, for we shall see him as he is.'" I John 3. 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 heavens.

And that which crowns all is, that the life above is eternal. This satisfies all our desires, and excludes all our fears : for un-<ihangeableness 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 I live/' saith our Saviour, ** ye shall live also." What can interrupt, much less put an end to the happiness of the saints ? The love of God is immutably fixed upon them, and their love upon him. Here thf ir love is subject to decays and gradual alienations; as the needle in the tsompass, though it always has a tendency to the north pole, yet sometimes it declines a^d 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 aflec-iions. It is as impossible to divert their desires from him, as to cause one that is inflamed nith thirst, to leave a clear flowing spring for a noisome puddle. In short, heaven is filled with eternal hallelujahs: for there is no appearance of sin, no shadow of death- there: all miseries are vanished, and all that is desirable is possessed by the saints: the circle of their employitient 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 t6 him ? The regular well-grounded hope of this will compose the thoughts in the nearest approach and apprehension of death : no other principles or resolutions are aUe to vanquish the teltors of our last enemy. And this happiness was purchased for us by the everlasting treasure of our Saviour's blood* The satisfaction of his sufferings was me<*-ritorious^ as the merit of his active obedience was satisfying.

R 4

CHAP. IV.

The reason why beVievers die» aod ^re io the state of death for a tiae, not* withstandinf; the sting of death is taken away. Sin is abolished by death. Their ipraces are eminently exercised in the encounter with the last enemy. The natural body is nat capable of the celestial life. The resurrection of the saints is delayed till the cooiipg of Christ. The resurrecHop proved from revelation; aod (he possibility of it by reason. How Ibe res.urrpc* tion of Christ Is an assurance of the happy resurrection of ttie saipts.

j|. Shall now resolve an interesting question; hew comes k to pass, since believers are freed from the sting of deaths that they die^ and remain in the state of death for a time ?

For this there are several reasona.

L By this means all the sinful frailties that cleave to the saints in this life, are abolishjed^ *^ The body is dead because of sin ;" Bom. 8. And what is ncior^ becoming the wise and holy providence of God, than that as by sin «ian. was at ficst made subject to deatt), so by death sia dies entinely fof eyer. Thus, ias in Saipson A riddle, out of the devoorer comes jneat; and our worst enemy is conquered by bis own weapons.

2. Death is continued to the saints, for the jOM^re eminent exercise and illustration of their graces, for the glory of God^ and in order to their future reward. * Faith a|id love, and patience, are declared in their most poweirAil .operations in oiir encounter with death. If every saint were visibly §1^1 ^itirely translated tq heaven, after a short course of/holy obedienee; if the wicked did visibly drop dow9 quick into hell, faith wouU be resigned to sight here. This would confound the militant state of the phurpb with the triumphattU Therefore now *^ dftih

• Poterat aatem Chrlstts etlam boc donsre efed^atibas, at oec Istins ex-perireotur corporis mortem: sed si hoc f«cisset carni qumdam foellcitas ad-deretur, minueretur fidei fortitudo. Quid enim magnum erat ▼ivendo eos non mori qui crederent se non morituros? O^Anto est migus quaoio fortius quanto laudabilius ita credere, at se speret moritarat sine fine vlctnrum? jiug. depecc Mort. Lik. €•

happens to the good as well as to the wicked/' In the next state they shall be separated by a Yast gulph^ an4 an amazing difference. Now faith, whatever the kind of death be that a christian suffers, seesthrough the thickest clouds of disgrace and misery, the glorious issue. As the illustrious confessor, who was crucified with our Saviour, proclaimed 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 it is even then terrible to nature, we are willingly subject to dissolution, that we maybe 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 and perseve* ranee. Now the righteous Rewarder will crown none but those ^' that strive lawfiiUy,'' and are complete conquerors. * And bow wise and sweet is the economy of the divine providence in this, that the frailty of our nature should afford us a means of giofifynig God, and of entitling otdrselves by his most gracious promisies to a Messed reward ?

3. Our Saviour by his iifvaluAie obedience and bufferings, has procured for believers a celestial divine life, of which the natural body is not capable. The apostle s«th, ^^ flesh and blood cannot enter into the kingdom of heaven.'' - The exigen* cies and deeays of the sensitive nature require a continual relief by food and sleep and other material suppUes: but the life above is wholly spiritusd, and equal to that of the angels. Therefore till this earthly animal body be reformed and purified, it is not capable of the glory reserved in heaven. This is so absolutely requisite, that those believers, who are found alive at the last day, AM << in the twinkling 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 sm, by the covenant of grace should be the iastrument of iaamottality: that as Joseph by a surprising circuit was brought from the prison to the principality; so a believer by-the gnwe ascends to heaven. This the apostle, in his- divine

• Exerciila ooMs sunt son fooera, dant aoimo fortitadinis gloriaoi; con* ■pis v»riM praBfarsDt ad eoronain, Cypr. de mortoU

disputation against infidels, proves in a most convificing manner; '^ thou fool, that which thou aowest, is not quickened except it die." As the rotting of the oom in the earth is necessary to the reviving and springing of it up: so we must die, and the image of the earthly Adam be abolished, 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 ad« mirable sight will it be, that the saints of ail ages shalh at once arise glorified and immortalized, to attend upon oar Saviour in the last act of his regal ofiice, and then to make a triumphant entry with him into heaven ? And partly, that the. established mder of providence may not be disturbed: for the changing of our nature into glory, in a sudden and inexplicable manner, cannot be without miraculous power; and if every believer presently afler death, were in his glorified body translated to heaven, the world would be always filled with miracles, v/tach 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 it is with those that awake out of a quiet natural sleep, to whom the longest night seems bat as a moment: so when the saints first awake firom 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."

I now con>e to prove, that our Saviour will abolish the dominion of death over the saints.

Whilst the bodies of the saints renoain in the grave, they seem to be absolutely under the povrer of death. The world ia a Golgotha, filled with the monuments of its victories. And it may be said to this our last enemy, in the words of the prophet to the bldody king, '^ hast thou killed, and taken possession ?*' but we are assured by an infallible word, that the power of death shall be abolished, and the bodies of the saints be revived incorruptible and immortal.

The resurrection is a terra incognUa to the wisest* heathens; a doctrine peculiar to the gospel: some glimmerings they had of the soul's immortality, without which all virtue had been qx-tiuguished in the world, but no conjecture of the reviving of the

body. But reamm asmsts faith in this point, both as to the ^ill of God, and his power for the perfonning it. I will gl^mee upon the natural reasons that induce the considering mind to receive this doctrine, and more largely show how *< the resurrection of the just is assured'' by our Redeemer.

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 ^nd body in conjunction. Therefore there must be a resurrection of the body, that the entire person may be capable of re« compences in judgment. The soul designs, the body executes; the senses are the open ports to admit temptations. Carnal affections deprave the soul, corrupt the mind, and mislead it^ The love of sin is founded in bonojucundOf in sensible pleasures: *^ and the members are the servants of iniquity/' The heart is the fountain of profaneness, 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 satisfa^ctions in compliance with reason and grace. The '^ members are the instruments of righteousness." It follows then there will be an universal resurrection, that tbie rewarding goodness of God may appear in making the bodies of bis servants gloriously h^ppy with their souls, and their souls cdmpletely happy in union with their hodies, to which they have a natural inclination, and his revenging justice be manifest in punishing the bodies of the widied with eternal torments answerable to their guilt.

And of the possibility of the resunection, the circular and continual production of things in the world, is a clear demon-" atration of the power of God for thait effect. There is a pregnant instance that our Saviour and the apostle made use of as an image of the resurrection: a grasn cf corn sowed in the earth, corrupts and dies, and after springs up entire ; its death is a disposition to life. The eeaays of God's power in the works of returning nature, iowers and fruits in their season, instniet as how easily he can make those that are in the dust to awake to life« If the art of man, whoae power and skill are -very narrow and limited, can refine gold and silver to such a lustre,- as if their matter weie not * eaith digged out of the mines: if from black cinders it can form crystal glasses so clear and shining^

• ttomeo terne in igoi velSqnit. Tniuh

how much more can omnipotency recompact our dust, and reanimate it with a glorious Hie ? Death that dissolves our vital frame does not abolish the matter of our bodies: and though it is corrupted and changed by a thousand accidents, yet it is un-perishing; and under whatsoever coiours and figures it appeaiB^ God perfectly discerns, and will separate it for its proper use.

More particularly, I will show how the resurrection of Christ is an assurance of the resurrection of believers to glory. A» our surety he was under the arrest of death; it becoming the holy majesty of God, and conducing to the ends of his government, not to derogate from the dignity of his law, but to lay the penalty upon his Son, who interposed for us. Now having finished the work of our redemption by his sufferings, his resurrection was the just consequent of his passion. And it is observable that his resurrection, though one entire act, is ascribed as to himself, so to lu8 Father, Rom. I. 11. by whose consent and concurrence he rose again. Therefore it is said, ^^ whom God raised up, having loosed the pains of death, since it was impossible he should be hoMen by it.'' Acts 2. 24. It was 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 re* puted, and suffered as a malefactor, and principally because he had fiilly satbfied God. Accordingly the apostle declares, '< he died for our sins, and rose again for our justification/' Rom. 4. Havmg paid our debt, he was released firom the grave, and the dtsehaige was most solemnly published to the world. It is there-fere said, << the God of peace raised him firom the dead:'' Heb. 18. the act is most congruously ascribed unto God invested with that title, because his power was exerted in that glorious work, after he was << reoondled by the blood of the covenant.'' Briefly, Our Saviour's victory over death was obtained by dying, his triumph by rising again. He foiled our common enemy in his own territories the grave. His death was a counterpoison to death itself; as a bruised scorpion is a * noble antidote against its venom.

Indeed his death is incomparably a greater wonder than his reflurrection. For it is apparently more difficult that the Son of

* Qni iJbi ipse puleherrimam medieamentam. Cehus,

God, who origiuUiy possesses immortality, should die, than that the human body united to him, should be raised to a glorious life. It is more conceivable that God should communicate to the human nature some of his divine perfections, impassibility, and immortality, than that he should ^bmit 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. Accordmgly he tells his disciples in a forecited scripture, ^^ because I live, ye shall live also.'' Our nature was raised in his person, and in our nature all believets: therefore he is called <^ the firstfruits of them that sleep:" because as the firstfruits were a pledge and assurance of the follow-^ ing harvest; and as from the condition of the firstfruits being offered ta 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 is catted " the first*bom among the dead," and owns, the race of departed believers as his brethren, who shall be restored to life acciMrding to his pattern. He is ^' the head," believers ^' are his members," and therefore shall have communion with him in hb life. The effect is so infallible, that now they are said <^ to be raised up together, and made to sit in heavenly places in Christ Jesus." Ephes. 2. 6. If hb victory over our enemies had been imperfect, and he. had saved himself with diflicuky and hazard, ^^ as it were by fiiie,'* in the i^ostle's expression, our redemption had not been accom* plished: but his passion was triumphant; and is it conceivable that he should leave the saints, hia own by so many dear titl^, under the power of death ? If Moses, the deliverer ot Israel from the tyranny of Pharaoh, Exod. 10. 26. would not suffer any thing of theirs, ^^ not an hoof' to remain in the house of bondage) will our great Redemner be less perfect in his work ? Shall our last enemy always detain his spoils, our bodies, in tint grave ? This would reflect upcm his love and power. It i» recorded, to confirm our hopes, how early his power was displayed in forcing the grave to release its chained captives: ^ 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."..Matt. 27. &2, 53. 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, and change them like unto his glorious body, by that power whereby he is able to subdue all things to himself." Phil. 3. 21. Our redemption ^' will then be complete/' Rom. 8. 23. and all the bitterness of death past. The redemption of the soul is accomplished from sin and misery immediately after death: but the redemption of the body is the last in order, and reserved to crown our felicitv at the great day. Then ^' death shall be swallowed up in victory," 1 Cor. 15. abolished for ever.

And O the joyful reunion of those dear relatives after such a divorce! when the body that was so long detained in the loathsome grave, 1 Cor. 15. shall be reformed with all glorious perfections, and be a fit instrument for the soul, and partaker with it in consummate blessedness and immortality. It is 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 soub into an irreconcileabie enmity, and how sad will their conjunction be! The soul will accuse the body to have been sin's solicitor, continually tempting to sensu-dities : and the body will upbraid more than ever it allured the soul, for its wicked compliance: then the sinner shall be an entire sacrifice burning, but never consumed. Mark 9. Now from the assurance of a blessed resurrection by Christ, the foremen-tkned fear of death is conquered in believers. If the doctrine of the * transmigration of souls into bodies (the invention of Pythagoras) inspired his disciples with that fiery vigour, as to encounter the most present and apparent dangers, being feariess to part with the life that should be restored; how much more should a christian with a hdy confidence receive death, knowing that

* PoeUcet errore tso qsoi ille CiMontm Maximal, baud urge! leti metos, iode roendl Id ferrum mens prona Tiris, aoiraaeq; capaccs Mortis, & ignavum rediturs parcere vita.

the life of his body shall not be finally lost^ but renewed in a blessed eternity ?

CHAP. V.

The qaallocations of persons considered, that have a ri^hi to this privilege. Union with Christ the fountaio of cteraat life Is absolniely requisite. The vital bond of (hat anion is the sanctifying Spirit, The eminent operations of the Spirit considered, as the Spirit of truth, and of holiness, and the Comforter. He lllnininates the nndentandlng to see the reality and excellency of stiperDatural tbin^. He inspires the ardent love of God. Divine love is the principle of universal holiness. The Spirit commnnicates a divine power to do the will of God.

IV. X HE fourth general head to be considered, is, the persons that have an interest in this blessed privilege.

This inquiry is of infinite moment, both for the awakening 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 John 5. 12. All the excellent and comfortable benefits procured by our Saviour are communicated onty to tliose who are united to him. Particularly with respect to the present subject: justification, that great blessing of the gospel, the complete pardon of sins, that disarms death of its sting, is not common to all that are christians in title, but is a privilege with a limitation; '^ there is no condemnation to those that are in Christ Jesus,** Rom, 8. 1. vitally as their head, from whom are derived spiritual influences, and judicially as their advocate in judgment; and such are described by this infallible character, *^ wfy) walk not after the flesh, but after the spirit/' The blessedness after death that is assured by a voice from hea-

▼eti) 18 with tikis precise restriction exclusive of all others, <^ blessed are the dead that die in the Lord; they rest from their labours, and their wOTks follow them." Rev. 14. 13. The glorious resurrection at the last day^ when the bodies of the saint' 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, so in Christ shall all be made alive." 1 Cor. 15. 22. As all that were naturally in and from Adam, the corrupt 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 Judge, but not as their head: raised to be more miserable than death can make them, not be transformed 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, is one Spirit:" 1 Cor. 6. 17. that is, by the Spirit of holiness has a real participation of his life, is both '^ quickened and united to him." John 6.36. When the prophet Elisha by the outward applying (he parts of his body to the dead child, 2 King 4. 34. inspired life into him, there was no real union between them: but Christ is by his Spirit so intimately united to believers, ^^ that he lives in them"^ and '^ they in him," Gal. 2* 20. 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 ft as was in Christ; and as his conversation was," such *^ is theirs in the world." This divine change is not wrought by natural reason, though assisted by the most powerful arguments. The breath of a man may as easily dispel a mist, or thaw a frost, as> human directions and motives to virtue 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, inclined ^d 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

nay assume a body, and act by it: btit'the haman 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 goad wotIlm. By what application of the Spirit's power this is produced is mysterious and inexpHeable; but as the apostle speaks of his rapture into the third heavens, that he knew it was real, and heard '^ unutterable ththgs /' though how it was performed, ** whether in the boily, or out of the body,^' he coukl 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 be feels such strong and sweet impnlsives to holiness as engage the will; when the stream of his desires ascend to the things above, and his life becomes hdy and heavenly, he feeb and knows this wonderful change, though the manner how it was wrought he cannot telh I will show more folly 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 of truth, the Spirit of holiness, the Comforte;,'' John 15. 26. and represented by various types, by ** an ointment that clarifies the eye to see things aright,'' by '* cleansing refreshing water,'' by <^ purifying refining fire," Rom. 1. 4. correspondent to.his sacred operations in the soul.

As the Spirit of truth, he illuminates the understanding to see the reason and excellency of supernatural and heavenly things^ of the great mysteries of godliness, of eternal glorjf; so that a christian in his most deliberate, solemn and composed thoughts, ia his exactest valuation infinitely prefers them before the gaudy vanities of this transient world. When the eyes of the mind are truly enlightened, present things appear, or rather disappear, as shadows.

As the Spirit of holiness, he renews the will and affections, inspires the soul with divine and unutterable desires after the favour and grace of God, and communicatest spiritual power for the prosecuting 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 speeial and most excellent property of a saint, upon which

vol- III. s

all other holy <|Uiil(fic4tioD8 de|>end. As reason is the first aad chief exoellence of man, from whence his other perfections are derived, that distinguish him from the brutes, and give him a natural and regular pre-emineiice and dominion over them, so Ihat a i^an js most properly defined a reasonable creature: thus the love of God is the most divioe grace, the true form of holiness, the root from whence all other virtues spring and flourish, and most peculiarly distinguish a saint firom unregenerate men, however adorned and accomplished; so that a saint is most pror perly defined to be a lover of G<xl.

This is the principle of true holiness inherent in the soul, and shining in the conversation, that distinguishes the sincerity of a saint fit>m the art of hypocrisy, an affected appearance of religion for carnal sordid respects; and from civil virtue, that restrains from what is ignominious and disgcaoefiil to our reputation, and makes obnoxious to penalties of the laws, and excites to praiseworthy actions, upon worldly motives; and from philosophical morality, that forbids vice as contrary to reason, and commends virtue as the chief ornament end perfection jof human nature, without a regard to please and glorify God.

And divine Jove is the principle of universal hoKness. Love is called '^ the fulfilling of the law," as it is a comprehensive grace, and as it draws forth all the active powers of the soul to do God's will in an exact manner. Universal obedience is the ex* ercise of love in various instances. As the spouse in the Song of Solomon is -transforined in divers representations; sometimes as » sister, sometimes as a warrior, sometimes as the keeper of a idoeyard, but she always acted as a lover, and her chief business was to please her beloved. This allegorical description of the church, sigiiifies that when the soul is inflamed with the love of God, that affection will be active, and discover itself 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 carefiil 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

toQscience takts fire; it urges to some duties, the neglect o( which causes disquiet; but the love of God causes the hatred of sia; aud thereCnre it is against all sin, not only to prevent th^ cxerdse of it, but to eradicate it out of the soul. All the fearful eousequenoes of sin do not render it so odious to a gracious spirit, as its ohh proper idea and iutrinsic evil, as it is contrary to tlie 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 aversi(Hi from all that is displeasing to his divine eyes. And from hence it is that a zealous 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 and circumspection for the future. Love aspires to be like God in all possible degrees of purity; for it inflames our desires after his favour, as that which is better thaa life, and all the sweetest enjoyments of it: and holiness is the powerful at* tractive of God's deligbtfiil love to us.

Love is the principle of free, ingenuous, and joyfiil obedience* It waa our Saviour's meat and drink to do the will of his Father, For love is the fountaii; of pleasure, it moves the soul with elecf> tion and liberty, and makes every thbg grateful that proceeds from it. Therefore the apostle declares, ^^ that the law is not made for a righteous man;" that is, as .it is enforced by terrible penalties, to constrain rebellious-sinners to obedience; for love is an internal living law in the heart, and has an imperial power over his actions. And this also distinguishes the renovation of one sanctified by the Spirit from the imperfect change that is made in the unregenerate. They may stop the eruption of cor* rupt nature, but '^ are swine, that being washed, have an inch* nation 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 bowl that is thrown with such violence, as controls the drawing of the bias, and makes it run contrary to it. But love inclines the soul to obey the holy motions of the Spirit with fii^ cility; as the wheels in Ezekiel's vision " turned eveiy way with readiness as the Spirit moved them.''

And with holy love there is a spiritual power comiounicatedy thathoth the natural averseoess and impotence to what is good

8 2

S76 ON DSATflU CBAT. T.

nay be healed. By the virtue of the sanctifying Spirit, the aoiil that was dead, abeohitely unable to perform spiiitiud and anpert natural aets, ** is revived to a kind of omnipotence, it eao do aO things,*' required by the evangelical covenant, by the new law that is in the hands of our merciful Mediator for salvation. It is true, there are relics of sin in the best, and the flesh and apirit are repugnant principles warring against one another: but the renewed 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 unrenewedi By the grace of the S|Mrit '< we are enabled te mortify the deeds c^ the body, to crueify the flesh with the affections and hists thereof;'* and to perform holy duUes with freedom, alacrity and zeai, in such a manner as is aeceptaUe to God. In short, saving grace is distinguished from that which is common to the unregenerate by its prevrieney and constancy. There may be a declination in the sunts tending to a downfai; but <^ the seed of God,** that «ipematiural grace that ** remains in them,** wi^l by the power of the Half fipirit recover the an* premaqr* Others may be enlightened, «wd fed some good motions, and transient touches; as Saul had ^s rapture among the prophets: but they are not truly, entirely, and peiaeveringiy converted to God; they are not proof against the aUonmentt or terrors of the world. They make a iair profession till they are tried by temptations. Congealed drops of water appear like solid crystal, till the warm beams of the sun djssofaro them, and discover the hypocrisy <tf the crystal. False jewels may seem to have the lustre of diamonds, till they are broke by a &11, and discovered to be ^ass. Thus the riches, the honours and pleasures of the flesh melt some, and temporal evils break the reso-hition of olliers, and make it erid^it they were not sincere converts. But where the Holy Spirit savmgly works, he is said ^ to dwell :** he is not like a passenger, or a tenant at will, that neglects the house, and sufljers it to frdi into nmi, but as the proprietary and owner he keeps perpetual residenoe in true christians, and by his eontimial influence preserves them from final apostacy.

Now from h^ice we may judge whether we have an interest ia

* Christ amt his benefits. For the apostle cleariy tds us, << that

if any man have not the Spirit of Christ, he b none of Us.*"

Rom. 8. 9. By tliis sacred signature we are appropriated to Christy and visibly distinguished from the world. For though 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 subtile a nature that, it is invisible lu itself, but we certainly know from what point it Mbws by the course and way that the ship makes: thus thb Spirit of God, who is compared to the wind, is discovered by an infifdlible indication, his fruits and effects i» a holy life. And those who have communion with Christ by hi» 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, -he that raised up Christ' IVom the dead shall also quicken out mortal bodies, by the Spirit that dwelleth in us/* Rom. 8. 11.

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, though they are chriatiana in profeseion, yet they have no other miion with Christ, tiian a dead branch with a tree that receives no sap and virtue from it; or an artificial member joined to the body, that may have the outward clothing and omaments proper to that |»rt, but derives no life and sense from it. *^ Whoever is ia Chrbt is a view creatttre.** 2 Cor. 5. !?• And only *^ those wha partake in Ae first resurreetion from sin, shaU be exempted iirom the power of the second death,'^ and upon jost grounds are fiteed from the terrors of the first.

83

CHAP. VI.

Oor dev obliffttioM io our Redeemer conldered^ who frees aa from tko stingi Aod fear, and domioioD of death. Hit love was equaT to the height of his glory from whence he descended, and the depth of his sofferin^s for our sake. An exeitatioo to make it the great desi^ of our IWes to oTer* » come the fear of death. Reconciliation with God requisite to oar being freed from the powers of death* Repentance is necessary to obtain the favour of God. The iofioite danger of delaying it, unfolded. The pre* sumption of long life is vain. The hope of a future repentance is yory deceitfnU It is very hazardous whether God will accept the repootaaoc that flows merely from bitter constraint at last. The cootinnaace in sia upon the presumption of pardon^ renders men most unworthy of it.

X O apply this pointy 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 suflfered the equal extremities of ignominy and torment in his body. The fiivotir of God was intercepted from him, that it may shine upon us in that gloomy hour. And all his terrible sufferings, though fereknowa by his enlightened mind, could not weaken his determined will to undergo them for us: but when Peter regarded with a more tender eye his life than our salvation, he was repelled with indignation. Unparalleled love! no less than divine, transcending all the instances of human affection. The highest kind and excess of love among 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 expressed it. His love was equal to the height 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,'' Rev. 1. dignifies us with spiritual sovereignty over, not only defiling, but disturbing passions. The freest and most confident sinner in the world, that rebels against the divine

laws without restraint^ is a 8l2f?e, not only undei the cfaains of his imperious lasts, but in that he is liable to the seourgings of conscience whenever awakened, and to the servile .fear of death everyday. But the sincere christiaii has a dear and sweet peace, a blessed tranquillity from tk^i tarraenting. tqpprehenaons and fears of deaths that are the just consequences of guilt.

One of the ancient Romans ^bigbly eelebraiMenthe astvdno* mers, who discovered the true, oauses jaf. the; eeiipaes of the sip and moon, and freed the world feonf the dottfaie«darkfuto cS ^ norance and.fear; for. before tbat.discpiveryyinieQt believed the obscuring of those great lights were the fainting fits of jtature, and mortal ^fyoaptoms threateniAg iui universal oakosfty; But what praise add bles^ng is due to our SaYiour,.. who'Jiath given us infallible assurance that the death of the righteous!is not, as the heathen'w6rid imagined, an incparable loss df'.life^ but a short eclipsing of. this low andmMti^bt that is eoiimian to sensitive creatures, to be restored omM excellent and permanent in heaven, where iibQ9e stars shine in the divine presekice for ever. ^^ Thanks beito God which gives us the victory throtigh (Mr Lord Jesus Christ.'" . This should render him '^ infinitely preeioiis to us,'' and inflame our hearts witbdesh'es equal to our'obligations to serve. him«. . 2. Let us nsftke it the gn^t design and main foQsiiidi8.of out Uves to remove 6om our souls the just fears of death.' Jt is one of the solemn foUies of the. world to fear whese* there kiiiacawes as if a sentinel, should mistrice g]ow»worm» in: A^'night fov lighted matches, and give a false akurm : but it is a worse folly, though pleastog^cnot to fear when there is the greatest reason to excite it. And it is so in the present case; for the most are )vithout the fear of deaths that shoald makethemiseicions in preparing for it: nay, to maintain. their security, ate as unwilling to hear conscience declare the' wretchedness of their conditioii with respect to eternity, as Aludb was the prophet Micaiab^ f< who aJwaysioretold evil things to him." . It was the chief design of the philosophers, by prmciples of reason, to fortify themselves against all frightful accidents, and with a masculine mind, with an ardent and generous spirit, to

* Macli iBgenio eite coel! interpretes, reromqae natarae capacei, srgsneali repertoreiy quo Deoi homioe^que viDxittU, Plin, Ub, 2.

s 4

* encoonter this inevitable ev9. When one of then wm threat* eoed by the Emperor Antigontis with present death, he boidly replied, threaten this to your dissohite eonrtiars that are aofteoed and melted by senssal pleasuvfs, and easily receptive of terrible impressioiisy not ^ a philosopher to whom death is oentemptible in any appeanmce. This was a piece of aflected bravery 5 for Pagan philosophy oonld nevi^r furnish them with armoiir of proof against the dart of our last enemy. But the gospel assuring or that death is an entvanee wtto immortality, makes that to be the reality of a christian, that was a vam boast ejf the philosophers.

Now that we may be established in that Messed tranquillity that death cannot discompose, the following directions are infinitely usefuL

i. We mustgive all dihgenee to be in a state of reconciliation with God. The iMngs requisite to that are, as the apostle de-* dares, ^ repentance towards God, and iaath in 4ie Lord Jesas Christ/* Aets 20. 21. Repentance tndudes a godly sorrow for sins past, with a detestation- and fenaking them sincerely^ with-cttt hypocrisy > and entirely, without partiality in the heart and conversation. It is called ^^ repentance from dead works," Hcb. 6. L the proper name of our sins, that deserve eternal death* By repentance we return to obedi en ee that is due to God ear maker and lawgiver. Faith respects the Redeemer, who by his blood shed on the cross, and pleaded in heaven, teooneiies God to penitent sinners* The belief of his merciful and powerfel mediation for our acceptance and pardon, ^* works by love,'' 2 Cor. 5. 14. and ^ oonstrahn us'* to dedicate ounelves m a tie-voted piwpriety to his gfory and service^ and to live according to that de<heatian« These two are absolirtely ne ce ss ar y to the vital and salvifical state of a christian. And as soon as a person sin-oerely repents and believes, he is justified before God $ and if he dies, will certainly obtam eternal giery. This shdUld 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 Mth more stings and tenors.

* Foelix qui potuit rcrnm cognoscere caatas:

Atque Dietus roorlis & inezorabile fatam

Sabjecitpedibus.

FirgU.

The m&iite di^gerirftlua I hiB mhU, to awaken the oAie* le88 and ««e«re.

The denl is a aophiiter in {MifectioD; and his otdinary and vMCoeitfol ailifice tQ elude the foroe of present conviction, and wrap m^ in sin and damnafticHy ia to indaee them to delay the great work of the seal till afterwaid«. He is not so foolish to tell theas, ea he did oar first parents^ ^^ ye shall not die;"' for the tenq^aljon is so palpaMe, thait it eouM deeeive none. Though the e^ence and oartaioty of anpematural tmths, that disturb the security of sianefs^ is aometinuBS obscured by affiacted doubts^ yet there is no artifice that can resist the fiiU and etiong couTiotion m nien^ that death is inetitabie. Theagb natuK re* coils from it with abhorrence, yet this sad truth is so virible^ that it forces an assent from all. Those who are titular gods, the greatest princes, are not so nan as to pretend to an exemp* tion by piivil^e from that isfcal nteaanly; they cannot fancy to be embahned alive, and that nature may be made -ineomiptibla' by act. The palace is as near the grave aa the cottage: therefore the devil cheriahea in men fond hopes of fL long Kb As some optic glaases deceive the sight, and make a superficial represen*-tation in coioumon a wall but two or three steps distant, appear a lodg deep gallery: tluia the tempter hy a dangerous deceit, presents to the imagination the'fotal term at a. gieat distance; andainee he cannot • le a sen the certainty of death in men's belief, he remows the imime of it out of their mem to weaken the impvessiod that il is capable to make on dieir afiectiona. Tbay dare not venture to die, aa they Irr^ carriesa of salvation, and unprepared for their aee m m ts with God ; therefore they suspend the workings of ceosmeoee by a sfimaig oob»» pUance ; they reaohre at raadom to coovert and itfittm her^ after, but unU not determine at psesent to ioiaake their rina. The tempter inaimmtes theee will be a kmg mfecrval between the present time and the last heor^ that shafl decide dieir state fia ever } that it wil be a oowwnient season to prepare far the other world when they have done with tUs; aa if repentance were best at last, when there are no. teasptatidns, and Aeiefore no danger of retracting it. And the heart of man is a great flatterer, very subtile to deceive and niin him with vain resdutions of a devout retirement, and* beeommg aeriously religioua hereafter : and thus by an easy permiarion he gralifles the pteseat

'*

S82 <m sbatb. cbap* ru^

desires of the flesh, and goes in a rirmit from eoe iramtjr to another, till death surprise the presumer* It is very applicable to this purpose, what is related of Akoens the po^, who from every season of the year, * took arguments to give a new title to bis intemperance: the spring, he eaid^ icquired liberal drinking, in rign of joy for the renovation of nature $ the summer to temper our heat, and refresh our thirst; it was due to autumn that is dedicated to the vintage; and winter required it to expel die cold, that would conged the blood and tfinU : thus he pleaded for the allowance of his excess. And so men in the several ages tyf life (that are correspondent to the seasons of the year) frame eome excuses to delay repentance, and give some colour to their lebeliion against God, who commands us to hear bis voice today, obediently and immediately, upon na less than being exela* ded from his blessed rest for ever: Heb. 2. 7, 8. yet the self-deceiving.ainner preaches anollier gospel to himself, f and thinks the vanities of childhood, the pleasures of youth, the business of middle age, and the infirmity of old age, are plausible pretences to put off the serious.work of repentance: O that sudi would duly consider the desperate uncertainty upon wfaidi men build 4ht\T hopes of a future repentance, and divine acceptance!

1 • Men delay repentance upon tbe presumption Of a long life: Jmt wbaA' is more unoertatn? It is the wisdom and goodness of .God to conceal in his impenetrable counsele the time of our sojourning here: for if men, thoiigh.liable to death eveiy hour, and •Iberefore ahoiikl> be uader just fear lest it surprise them unpre* |)ared, yet against so strong a jaitb, run with that exorbitant ve-J^menee aiter the prasent. world; how much more licentious 4Mmld they^ie,. if iemced from audden death ? but none can promise torhinwetf one day* Death comes not according to the or-jier of nature, but the decree itf God. How many in the flower 0f their, yoiith and etrength thought jthemselves at as great a dis-•tance from deaths jai^ tbe nast is from.tbe west, when there was •not the space of an hoar between them and death, between them •and hell ? The lamp suddenly expires by a blast of wind, when <there ie fdeaty of oil to feed it. The rich man pleased faimsdf

* 4tlieii.

* f Qttft cnim tatto explicet tei^it, quantm malt lit ata obeitre taate p^ HtsUiU ioperio, 4i taato tcoenti Mppli^o i

eBAP. vr. im BSAtft.

with designs of sensual enjoyments for many year#, yet did not «ee the dawnhig of tbfs nesct morning: ^' Thou loci, tiib night ahall thy sbol be required of thee/' This sentence- is pronoon'* «ed in heaven against thousands that are nc»tv aUve, oonyersant in the Tanittee'and business of the world, eating and drinkingi playing and trading, and aM unconcerned as to dying, yet shall breathe their last before to*fliorrow, and their imwiUiig souls be rent from the embraces of their bodses* In yttsiam BSanneiB men die from inward and ontward causes; an apoplexy, an im-posthume, a flux of rhume stopping respiration, kiUs the body trfthout any presaging ftigns of death: as if thv loctmd alltbe -chambers shouU fail airitfain the house, while the wallaara stndiog entire. And how< many nnteeseen'accidents, iind tberrfoias-in*-evitable, put a. sud^n* period to life B Is it not4yar tmcst wisdom, by -aaeaity repentance^ to prepare foT'deatU^ when the reason is certaiiily sfaivt, and init uncertainly oononu^ and the omission is irreparable ?

2. Suppose'fife ^ be-continued^ yet-siliners that delay repentance, can imn!nA rational hftpes that they diail sincerely repent in time to cQmfi« For, .'•;••

. (1.) Savings^pcAtanoeisthaf^ft<if God: and»;it;dikeiythat .those who h«ft heeat insensibie of the kmd and eaniM; calls of the word; ttifleKibje to the grarious nietfaods of .Maprovidcnoe leading thepi'.to repentance, tbodd at hvt obtniir' eodverttng :griu:e? Th^^sles of 1the Spifir are ^ery tntisknlkji.and bloi^ .where tee pleases; and can k be expected diat those who have wilfully and often, fecaisted him, skniM by an eaohemnt favour TeoeJreaftdrwfrds n»6ke powerful gmoe, to oyemrift-dieir stnb* bom wiM, and make them ohedieDtP . To expeet dime grace and the po)v«irfal.workings of Abe Spirit, after loogLresiating his holy exeitatiofis,.is both unaeasooahle and unrevealed. It is .written as with -a suurbeam, that God «^ gmeiously pafdoo »» pelting sinners tbet reform their lives ; :* but it is no where pn^ mised ttf^t he will g^ve saving repentanto to thoae who securely continue ia- shi> upon a corrupt confidence they wiU repent at last. Our Savkior threatens to hisi that neglects the haproving the grace that is offered, << That which he hathshaU ba taken ,away:" yet men unwilling at present to forsake their sins of

• Neno ergo tibi promlttat, qsod eYSDieUsai aoa prsnUtlt Jm^

plflflBtne «m1 pnifity raiiily hope thtj shall ehCain graee hereaftei, mthoul any promise from God^ and agnntt the tenor of fak thieatenings. God has tbreatamd that Us Spirit ''shall not alwajps strive with lebeUious siiineny'' and then their state is remediless* This may be the case of many in this life^ who aie insensible of their misery. As consaniptive persons decline by degrees^ lose thdr ^kpetite, eokmr and strength^ till at last they •re iM^em: so the withdmwings of the Spirit are gradual^ hi» motions are not so strong ner frequent; and upon the continued provocations at the disobedient^ frudly leaves them wider that most fearfiil doom, ^He that is flkhy, let him be fildiy still; he that is murig^iteoiiSy let Um hemvightcoiissdl:^ aadtfanspu-* mshes Uiem on this side heU, as he does the damned^ by giving them over to sin« It is a bloody adfontnre fer men to indn%e their carnal appetites, as if th^ had infidtiUe assurance that they shogM not die in an impenitent state, Tbs delayer does not rq;ulariy trust, but tempt God.

(2.) Suppose the Holy ajpirit he not lotaBy wiAdrawn, yet by every dqi'a eentinnanee in sin, Ae heart is mora hOrdened against the im{»e8Bions of grace, more averse from nturtdng to God, and tqpeatande raD».diffienk and hpaaidoos. The last gloHty disposition thai, asals np dse damnation of simieffs is impenitence. Now he. that.debys the retaming to his duty, shaH bav« more cause to jrepeflt hereafter, bnt less will and power; lor sin repeated, .nudms* him more incqpaUe of repentance, and that which is i ndispositiop, wiU become avenenes and ofaettnacy. The heavi Mfith^diAcidty ciianges ks last end. Aetiona itiay be oa dde n ly changed, when these is a disaUHlPf to perfbrm Aem; bnt the ivwaid inchnataoni to sin, withoOt supemataral renewmg gmce, remain. It is thMAfc the safaciity of the old serpent to make the'cntranoe of sin easy: fbr he knows that custom is a second nalui^ and has a mighty power in us: ^*Can an Ethiopian change his skin, or the leopai^ change his spots ? then may you who are accustomed to 4o eirit, do good.'' If sin in its infancy can make^iich resistance^ that the Spirit of grace is foSed m his motions to rescue the seal from its bondage^ how much more wfaien it is giown into a eoniimied kaibit ? Therefore the apostle «rges so seatously; << To-dey if yotf wW hear.his voi<<i^ harden not your hearts, lest any be hardened through the decdt* fulne^aofsin.''.

(S.) How ttnoEnrtain it is wheCber Qod will aeoept the ad« ^brcsaes of aiich at Uti? We are comnandedy *^Seek the Lord wUIe he may be found; call vpoo faim while he is near/' The limitatioti implies^ if the season be negleeted^ he will hide his iace for ever. Now in cases of gveat moment and hazard^ what diligence, what caution diould be used ?

1st. Consider how derogatory it is to bis majesty, to offer to him the dregs of our age^ the reliques of a licentioiis eareless life^ spent in the works of vanity. Is this <^ to ^ve glory to God ?'^ iex. 13. 16. Contempt provokes sapeiion as much as actual inja« ries: how vilifying is it of his eternal greatness^ that men lavishly waste the best of thor time and strength upon their lusts $ and when through weakness of age, or the violence of a disease, they can no more do the aets of sin, nor relish the pleasures of sin, to preaqnue that God will upon their prayers forgive their sins so long indulged, and of such vident provooatbns, and receive them into his kingdom, as if he could not be happy iPiithout them, and it were his interest to receive them ? God has laid his exceptions agafaist sudi addresses: he may justly stand upon tus greatness and hooour: ^^ If ye offer the blind for a sacrifice, is it not evil?. And if ye offnr the hune and sick, is it not evil ? Offer itnow to t^ govenmr, wBl he be pleased with it, to aeoept thy person, saith the Lord of hosts?'' As the Lord upbraids the Jew» for their bkck ingratitude in bargaining for thirty pieces of silver, to have him betrayed to their malice; ^a. goodly price that I was priied at of them:'' so when there is an ssniversal prostration of all the powers and faculties, when the apirits are damped, the vital heat is diecked, end the function 4>f the senses is obst r ucted, tiica to seek to God for merey, and to make fur promises of obedience, he may justly reproach the pMMUMr, <<a goodfy time you have allotted for me!'' Your yooCh and strength, the goMsn age of life, have been wasted on yoor lusts, and in the business of the work!; and the wretched remains you tiunk worthy of my aoeeptence.

2dly. Consider what sincerity or aooral vahie is in religion that mersly proceeds from bitter eonstraint. It is a rule in law, Fol* earn est Mtm pqmute^ im morhUB ^fiHui evfrocftuerf.-it is not B natsval bbth when the child is extracted from the dead mother: it is not geoume piety that is extorted by the rack, whilst the hemt foil of rehi^ancy does not truly consent. Pure reli**

gioQ flows ODOonip^ed £khb love to God; it is the dregs that eome forth with pieasiiig. It is observed of the Isnel^es, that *^ when God slew them, they sought him, and returned aod in* quired early after God." But it is added, '< Nevertheless they did flatter with their mouths, and they lied to them with their tcmgues: for their hearts were not right with him, neither were they steadfast in his covenant/' Psal. 78. 34, 36. How often does experience convinee us of the inefficacy of a sickbed repent* ance ? How many that were very devout and mournful with one foot as it were in the grave, and another in hell, and were as a brand plucked out of the fire; yet when the fear of deatli is removed, all the terrors of consdeoee, the religious aflections that were feit and expressed by them, vanish as the morning dew ? Now converting grace is distinguished by its radication and ejfficacy, not only from the mere 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 thw sins, if they had died with their religious resolutions, would have presumed ^'that their repentance was unto life,'' and of their interest in the divine mercy. ^The heart is deceitful above all things," and above all thmgs deceitfol to itselfl Besides, when sinners are phmged in deep distress, when the shadow of death sits upon their eye-lids, they may with plentifol efiusions of tears desire God to receive them to hea^ ven, not to 9Cfi and praise his adorable excellencies, not to please and gl<mfy him for ever, but as a sanctuary from revenging justice, a refuge from helL And will such prayers prevail ? What sweUs the confidence ct sinners, but unworthy notions of God, as if a forced aod formal confession of their sins could de* ceive his all-discerning eye; and desires merely terminated on themselves were sufficient to reconcile his,offended majesty?

3* There is nothing renders men more unworthy of mercy than continuance in mn, upon presumption of an easy pardon at last. This is the most provoking abuse of his '< Goodness and loog-sufiering, that should lead them to repentance.'' Rom. 2. He can in the twinkling of an eye, in the beating of a pulse, cut off the sinner: it is as easy to his power as to will it. Aod there is no consideration should be so melting and moving as his clemency* We read of Dftvid^ that he had more than once in his

power Saul hn unjust and cruel enemy, yet spared him: the effect of it was that Saul was softened, and under such compunction of spirit, that he wept, confessed his guilt, and persecuted him no more, overcome by that unexampled love: *^ If a man find his enemy, will he let him go?" 1 Sam. 26. 21. Yet men take advantage from the goodness of God, securely to despise his Jaws. The habitiral sinner thinks that God is so gracious, such a lover of souls, so easy to be entreated, that upon his dying prayer, " Lord, remember me in thy kingdom,'^ the answer will be,'**To-day shalt thou be with me in paradise." This is the deceitful principle upon which men usually build their hopes, as actions that bear the image of their minds clearly manifest. Now this presumptuous indulgence gives the deepest grain to their sins, and makes them more incapable of pardon. Chrysos-torn -observes, that Judas was encouraged to betray his master, presuming on his lenity, goodness, benignity; which considerations intolerably aggravated his treason, and confounded his hopes. There is a dreadful threatening against those who reject the invitations of grace in their prosperity, and when the righteous judge comes to sentence and execution, are earnest supplicants for mercy. ** Because I have called, and ye have refused; I have stretched out my hands, and no man regarded: but ye have set at nought all my counsel, and would none of my reproof: I will also laugh at your calamity, and mock when your fear comes: when your fear comes as a desolation, and your de-fltruetion as a whirlwind, when distress and anguish come upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but shall not find me: for they hated knowledge, and did not ehoose the fear of the Lord." Prov. 1. A doldHi case beyond all possible expression! when the sinfiil creature, forsaken of all comforts below, addresses to heaven for relief, and meets with derision and fury, seom and indignation. . Tlie foolish virgins, careless to prepare for the Bridegroom's coming, in vain at last discovered their want of oil, in vain solicited the wise virgins for supply, tn vain knocked at the door, cry-iag, ^* Lord, Lord, open to us," Mat. 25, The answer was se-wem and peremptory,. " I know you not}" and they were for ever exchided from the joys of heaveq.

CHAP. VII.

It is most incongruous to delay our reconciliation with God (ill the timt of sickness. It is Tery uncomfortable to delay it till our declining time* The Taoity of mea's presuming to delay rrpeotant^e, beeanse some have beea conrerted in their laac bottra. The iaslaoees of mcb are rare, aad aat to be drawo into eiample. Innumerable have died in their sins, deceived with hopes of repenting hereafter. Those who have delayed their repentance, are not utterly destitute of hopes if they earnestly seek God at last.

4. How incongraoQs is it to delay, the oolemn work of reconciliation with God till the time of sicknets. This is an aftiir wherein our transcendent interest is concerned, and should be performed in our most calm and sensible condition, when we are most capable of reflecting upon our ways, and mdcing an exact trial of ourselves in order to our returning to God by a bcriy change of our lives. Now that the time of sickness is not a convenient season for this work, is sadly evident; for some diseases are stupifying, and all the powers of the soul are benumbed in a dull captivity; so that the sick man only perceives with his animal faculties. Some diseases are tormenting, and cause a great disorder in the soul, and distract the thoughts from considering its spiritual state. When the storm is at the highest, and the pilot so sick that he can give no directions, the ship is left to the fury of the winds, and escapes by miracle. When there is a tempest in the humours of the body, and the soul by sympathy is so discomposed that it cannot apply itself to prepare for its appearance before the divine tribunal, what danger of being lost, and passing from a short agony to everlasting torment?

Besides; suppose the sickness more tolerable, yet how unfit is a person weak and languishing, * when sense and conscience are both afflicted, to encounter with the cruel eiiemy of souls? All that sincerely seek peace with God, must expect fierce anger and war from satan: therefore it is a point of necessary wisdom,

* Male cum his agitur, quibus neceuitas iDCumbit bell! & morbi. Ftg*

whilst our bodies and minds are in the best order, to be prepa-Ting against his assaults.

5. C!onsider how uncomfortable it is to deli^ repentance till age and sickness, when the fruits of it are not so evident nor ac-Geptd)Ie: in evil days, and the approaches of death, it is Tery hard to discover the sincerity of the heart, whether repentance proceeds from holy principles; whether the sorrow then expressed be godly for sin, or merely natural, for punishment; vftiether the good resolutions be the effects of permanent fidelity, or of violent fear, that will vanish, the cause being removed. When the invitations to sin cease, there may remain a secret undis-cemed love to it in the heart, which is the centre of corruption^ tmd root of apostacy. The snake that seemed dead in the frost, revived by the fire. Theinordinate affections that seemed mortified^ when the sensitive faculties were disabled to carnal enjoyments, may haveinward life, and will soon be active and vigorous in the presence of temptations, Apd that a deathbed-repentance is usually deceitfiil, appears ^om hence, that not one of a thousand that recover fit)m dangerous diseases are fitithfiil in performing their most sacred and solemn vows. How many having the sentence of death in themselves, and under the terrors of the Lord, have expressed the greatest detestation of their sins^ and resolved, as they thought sincerely, if God would spare them, to reform their ways, to become new creatures, exemplary in all holy conversation; yet the danger being over, their heats of devotion expire as they revive, and their lusts recover strength with their bodies, and being suppressed only by fear, are more fierce in their return. Their hearts were as marble, that in rainy weather seems dissolved into water, but it is only fi*om the moisture of the air, and remains as hard as ever: when the fear of death is removed, all their promises of reformation are ineffective, as violent and void; all their religious affections vanish as the morning-dew. Now if these persons had died before this visible trial and discovery, they had passed into the other world with the reputation of true penitents, deceiving others with their prayers and tears, and liberal promises, the outward signs of repentance, and deceived themselves by the inward workings of an alarmed conscience: therefore ministers should be very circumspect in applying the promises of mercy to persons in such a state; for an error in that kmd has fearfiil conseciuences. A lit*

VOL, III. T

tie opiate diviDity may quiet the mind for a time^ but the virtue of it will be soon spent, and the presumer perishes for ever. But fiuppase a dying person with true tears and unfeigned persevering affections returns to God; can he have a comfortable assurance of bis sincerity ? Indeed the searcher and judge of hearts- liiill accept him: but how doubt^ and wavering are his hopes? what anxious fears are in his breast, lest he builds upon a sandy foundation ? And how dreadful b it to appear before the tribunal of God, and expect an uncertain sentence?

But sinners still please themselves in this, that God has effec*-tually called some at the last hour, and they may find the same ' favour with others. To this I answer :

(1.) It is true we have some rare admirable instances of God's mercy and grace, the dying thief and some others, which showed it is possible with God to abolish the most confirmed habits in a short time, and by* a swift conversion to prepare a sinner for heaven. But these miraculous eaumples are not to be drawn into consequence for the encouragement of any in their sins. A * prince will not endure that his free favours should be made a law to him, and the special privilege of some be extended to all. As Thales said, an <Ad mariner that has escaped the various dangen by rocks and storms at sea, was a new miracle: so tliat one who has lived an obstinate sinner, dies a penitent believer, U very rare and extracnrdinary. What our Saviour said concerning the salvation of rich men, is justly applicable to this case, ^^ That it was as easy for a camel to go through the eye of a needle, as tot a rich man to enter into the kingdom of heaven/' This so astonished the apostles, that they cried, ^^ Who then c^ be saved?" To mitigate the difficulty, he reminds them of the divine omnipotence: ^' All things are possible with God/' Thai for one who has been hardened in a long course of sin, and making himself meet for the ccmipany of damned spirits in hell, to be at last suddenly prepared and received into the pure and glori* ous society above, is possible, but possible only as miracles are, by the efficacy of infinite power; and we cannot reasonably expect such miracles. And are heaven and hell such trivial things as to be left to an uncertainty ? Are not men concerned in another manner in the affairs of this world ? How careful to prevent the

• Qaod alicvi gratlQie eoaccditar, trabi ooa debet ab aliU ia exenploni

sentence ci death, of imprisonment, of banishment ? How dili^ gent to obtain some temporal advantage ? Yet how neglectlbl in things of highest importance? It may be, says the secure wretch, Qod will gire me repentance at last, as he did to others. * Remember you speak of that that most neariy concerns your soul, and dare you venture the salvation of an immortal soul upon a naked possibility of receiving grace ? What reasonable person would neglect a disease that may prove deadly, and rely on extreme remedies ? And can you be guilty of such a crue) indifference, such a desperate cardessness, as to leave eternal salvation and damnation to a peradventuref

(2.) Consider how many thousands have died in their sins, f and of them great numbers cherished fallacious hopes of repenting at last. Diagoras the atheist, that denied a governing providence of things in this lower world, the sphere of mutability, when one for his conviction showed lum in the % temple of Neptune many votive tables, containing the grateful acknowledgments of those who by addresses to the gods in dangerous storms, had arrived safe at their ports; and asked him, whether he had observed those numerous testimonies for divine providence ? § He replied, ^ I see them; but how many having in-vocated Neptune, yet perished in the ocean, and never came to pay their vows for deliverance ?' It was impiety in him to argue so against God's disposing providence; but it may be justly said to those who neglect their present duty, presuming upon some examples of his glorious goodness on those who were converted and saved in their approaches to death, how many have finally miscarried in shooting that gulph, to one that has arrived safe lat heaven ? How many that presume upon their youth and strength to delay repentance, are suddenly cut off? the first symptom of their sickness is death. And what the angel with such solemnity dedared, ^< that time should be no more,'' is verified concerning them by an unexpected dissolution. How many, when sick, hope either by the vigour of nature, or the virtue of medicines, tp overcome the disease? and thus hope is cherished by the mor-

t Vix dici potest qusntos, bsc iaasis ipel ombra deceperit. Aug,

J Tslly. ^ TaUy,

T 2

tal kindness, the cruel deceit of friends, who are unwilling to discover their danger, lest their spirits should sink under the apprehension of it. And thus deluded, many never see death till they feel it, and perish for ever in their impenitence. How many that are guilty and graceless, when distant from death and hell but a few hours; yet from atheism are secure as Jonah, who slept in. the midst of a tempest at sea? The tenor of their lives discovers this to be divine vengeance, they are seized by a spirit of slumber, and pass without fear into the state of everlasting desperation. How many are deceived with the appearance of repentance, and mistake a false peace for a true, and assuage the anguish of conscience, by palliating remedies ? Their sorrow for sin, their prayers, their resolutions of reformation, are the product of servile fear, that is ineffectual to salvation : and as it is with crafty tradesmen^ that take up much upon trust when near breaking; so they itre veiy liberal of the promises of amendment when they are near dying. . From hence they vainly presume that God is reconciled to them, whose all-discerning eye sees the inward spring of their sorrows, and the principle of all the religious resolutions is the guilty fear of eternal judgment. Now a faise tranquillity is more terrible than the storms of a troubled ^>irit: (or those who hope upon deceitfiil grounds, are in the most hopeless state, n^lecting what is requisite in order to salvation. Thus innumerable pass in a cloud of delusion to the kingdom of darkness. And how many who have lived in careless security, as if they had '' made a covenant with death," when conscience is awtJcened, and looks into the depth of their guilt, when they see death before them attended with judgment, and judgment with an everiasjting hell, as we read of Sisera, who from extreme fear passed to extreme security; so on the contrar}', these self-deceivers from security have fallen into despair. Then truth and conscience, that were so long under unrighteous restraints, break the fetters, and terribly charge the sinners: 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 hatefiil to God. And sometimes by the suggestions of the enemy of souls, they are overwhelmed with despair, and their last error is worse than the first. The devil makes his advantage of the timorous conscience, as well as gf the seared; solitude is his scene, as well as the noisy theatre;

and by contrary ways, either presumption or despair^ brings sinners to the same end. He changes his methods according to their dispositions; the tempter turns accuser^ and then such who had but a dim sight of sin before, have an over-quick sight of it^ and are swallowed up in an abyss of confusion: the condition of such is extremely miserable. It is observed by those who are bitten with a niad dog, that their cure is extremely ^ difficult, if not impossible; for being tormented with thirst, yet are so fearful of water, that the sight of it sometimes causes sudden con* Tulsions and death. This is a significant emblem of a despairing soul: for when enraged consciexnse bites to the quick, the guilty person filled with estoations and terrors, ardently thirsts for par-' (k>ny yet fearfully forsakes his own mercies. Whatever is propounded to encourage faith in tlie divine promises, he turns to justify his infidelity. Represent to him the infiirite mercies of God, the invaluable merits of Christ sufficient to redeem the lost world, it increases his despair, because he has perversely abused those mereies, and neglected those merits. The most precious promises of the gospel are killing terrors to him : as the sweet title of friend, wherewith our Saviour received Judas when he cam« to betray him^ was die most stinging reproach of his perfidious villany. Thus it appears how dangerous it is to delay repentance and reconciliation with Crod till sickness and a deathbed^ when the remembrance or forgetfiilness of sin, the s^nse or security of conscience may be equally destructive.

The sum of what has been amplified in this partis this: a vain-hope of living long, and being reconciled to God when men please, is the fatal foundation of their 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 shall never enjoy^ and presume upon that mercy and grace they shall never obtain. We are commanded ^* to seek the Lord while he may be found ;" a sad intimation that it is not in our power to find him to our comfort when we please. He spares long, but abused patience ^vill deliver sinners to revenging justice. Samson was three times in the chamber of his lust exposed to treachery,

• MUerrimum morbi ^enuf, in quo aeger & siti & aquae metu crociaturi qsorniB ipct in aof Mto est. Ceb.

T 3

and escaped ; but th^ fourth time he said^ '< I will arise/^ but was surprised by his enemies^ and lost his strength, and sight, and liberty. How justly will the wilful neglect of salvation so long, and so compassionately oflTered to sinners, render the divine mercy inexorable to their prayers and tears at last ? When a Roman gentleman that was wont to revel in the night, and sleep in the day, had wasted a great estate by luxury, he petitioned the emperor Tiberius to relieve his poverty, and was dismissed with this upbraiding answer, Sero experrectus eSy 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 that waste the seasons of grace, and are careless of their duty, till 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. I doubt not that some are wonderfully converted and saved at last ^ but these special mercies are like our Saviour's miraculous healing the two blind persons as he was passing in the way, when great numbers of the blind remained uncured. We read a prodigious story in the book of Kings, that a captain and his fifty men commanded Elias to come to the king, and immediately a tempest of lightning destroyed them. Now who would think that another captain with hb fifty should be so desperate, having the ashes and relics of those miserable carcasses before their eyes, as to make the same citation to the prophet? yet they did, and provoked the justice of heaven to consume them. And this madness is exemplified in thousands every day; for notwithstanding they see sinners like themselves cut off in their evil ways, they continue unrefbrmed, as if they were fearless of hell, as if resolved to secure their own damnation.

I would not from what has been represented in this matter so universally usefiil, discourage any that have lived in a course of sin, from earnest seeking to God in their last hours: for even then they are not utterly destitute of hope. The gospel sets forth the mercy of God to returning sinners, in various representations and expressions of admirable tenderness. When the lost sheep was recovered, there was joy as if a treasure had been found. The prodigal had wasted his estate in lasciviousness and luxury, and by a harsh reduction came to himself, reflecting with shame upon his folly and rebellion } and the sense of his misery

(not a mote ingenuous or noble principle at first) compelled him to go to his father^ to try what his affections would do. And it was not a vain presumption, for he found the effects of fatherly and compassionate love: ** When he was a great way off, his father saw him, and had compassion, and ran and fell on his neck, and kissed him. And the son said, father, I have sinned against heaven^ and in thy sight, and am no more worthy to be called thy son. But the father said to his ser\'ants, bring out the best robes, and put a ring on his finger, and shoes on his feet; and bring hither the fatted calf, and kill it; let us eat and be merry^ for this my son was dead, and is alive again; was lost^ and. is found." The design of Christ was to represent his hea* venly Father in that parable: and to wounded spirits that feel the intolerable weight of sin, the mercy and mildness of the gospel is to be exhibited. God is rich in mercy to all that call upon him in truth. But to tell sinners who securely proceed in their sinful ways, that they may be saved at last, and notwithstanding their presumptuous repulses of God's calls to his service, yet think they may come into the vineyard at the eleventh hour^ and be rewarded, is to give countenance and protection to sin, and to harden them to destruction. Poison is not cured by giving food, but antidotes, that put nature into a passion till it be expelled. The terrors of the Lord can only prove medicinal to fiuch depraved souls.

To conclude this argument, let us seriously consider the revelation God baa afforded of himself in the gospel. He is a Father and at judge; justice and'holiness as well as mercy are essential to his nature^ that our affections may be accordingly moved to-ivard^ him. ^^ If ye call on the Father, who without respect of pieiaonB jtii^elh accordihg to eVery man's work, pass the time of your sojourning here in fear.'' Presumption and despair are very dishonourable to God, and pernicious to the soul: the one destroys the fear, the other the love of God. But hope contem-pered with fear, has an excelleht influence in the christian life. Asthebattikst and the wind are both necessary, that the ship may sail safely; without the wind the ship can make no way; and without ballast it is in danger of oversetting by every gust. Thus hope and feat are necessary to bring us safely to heaven. Fear without hope chHIa, and stupifies the vigour and alacrity of the soul, that it cannot come to God: and hope without fear^

T 4

makes it vain and cardesa of its duty, and Uable to be overthrown by every pleasing temptation. Briefly, let us rightly understand the tenor of the evangelical promises of pardon and grace; they are conditional, and applicable only to penitent believers. And unfeigned faith purifies the heart, works by love, and is the living principle of universal obedience. And repentance unto life is productive of ail good fruits in their season. Without faith and repentance we can neither be justified in this world, nor glorified in the next. " Be not deceived, God is not mocked: as a man sows, so shall he reap. He that sows to the flesh, shall of the flesh reap corruption: he that sows to the Spirit, shall of the Spirit reap life everlasting."

CHAP. VIII.

The preserving oorseWff from preflumptooas sfDS, a neans to reoder dettli comfortable. The zealous discharge of the duties of oar callings, aod cr-deaToars to glorify God, aod do good accordiog to our abilities, wiU tw«etc» the thoughts of death. An indifereoce of miad aad affections to earthly things makes death less fearfnl. Frequeat converse with God ia holy duties, makes death desirable. A steadfast belief of future happiness makes death desirable. An excitation to the saints to die with courage and cbcerfttlness. It is oar duty ta die with resignation and with patience, aad earnest desires to be with Christ It is very tiecoalag a cMb-tian to die with joy and thanksgiving.

ii. X He careiul preserving ourselves from wilful presumptuoiis sins, is a happy means to render death comfortable to us* Sins of ignorance and infirmity, of sudden surreption and surprise, the best men are not freed from in the present state: and being the daily motive of our grief, and serious circumspection to prevent, them, are consistent with the regular peace of conscience, arid the friendship and favour of God. But great sins in their matter being so contrary to natural conscience, and supernatural grace,.

or sins firesuinptuous in the manner of their commissionj snch as proceed from the choice of the perverse will against the enlight-enend mind, whatever the matter or kind of them be^ are direct rebellion, against God, a despising of his coAimand, and provoke his pure eyes, and make the aspect of death fearful. The Spirit seals our pardon and title to heaven as the Holy Spirit; his tes' timony, that ^^ we are the children of God, and heirs of glory,'* is concurrent with the renewed conscience, and distinguished 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 clearly and certainly made evident by the continual e£Bcacy 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 (though many frailties will cleave to the best} is usually rewarded with great peace here.

God has established 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 he walked with God," was a star shi* ning in a corrupt age; the tenor of his life was holy, and he was translated to heaven without seeing death. Though 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 cheerfiilness^ a peaceful joy in their passage through the dark vaDey to heaven. But presumptuous sins against external and internal restraints^ the convincing law of God, and the directions of conscience, (to which even the sainu of God are liable here, as appears by David's earnest prayer to be preserved from them) such nns grieve the Holy Spirit, and wound our spirits, and^ if continued, sequester us from the comfortable privileges of the gospel^ and render us unfit for the kingdom of heaven. And when they are rietracted by repentance, yet there often remains a bitter remembrance of them; as deep wounds, though cured,, yet. are felt in

change of weather. And sometimes a spring-tide of dotibts and fears bveakl into humble penitent souls, in the last houiB: though death brings them safely, yet not comfortably to heaven.

iii. The zealous discharge of the duties of our place and call* ing, the conjunction of our resolutions and endeavours to gloriiy 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 idelity 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, addressed himself to his Father, '^ t have glo* rified thee on eardi, 1 have finished the work thou gavest me to do. And now. Father, glorify me with thyself, with the glory which I had with thee before the world was.'' John 17. A christian that imitates and honours Christ, and with diligence perseveres in well-doing, may with a humble confidence in the divine mercy expect the promised reward. The reflection upon a well spent life is joined witli a joyfol prospect of God's fevour and acceptance above. But to the careless and remiss, to 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 ?

iv. A holy indiflference of affection to present things, makes it easy to part with them, and death less fearful to us. David, though a king, declares he was a stranger on earth, not only With respect to his transient condition, but his inward disposi-ti«»i; and that he was <* as a weaned child" from-the admired 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 esfSeemed the whole earth a place of exilement. Constantinople, from whence I am expelled, is as distant from paradise as the desert to which they send me.' Bnt when our affections are set upon external things, and we are irregufair in our aims, intemperate in our use, and immoderate in our d^ights, how sensible and cutting is the division from them ? H6w bitter is death that deprives a carnal wretch of all the materiab of his frail felicity ? What a storm of passions is rinsed, to lose all his good things at once ? For it is a rule in nature, what is possessed with tran-

sporting joy, is lost with excessive sorrow. As the ivy that twines so closely about the tree, and is intimately fastened by so many roots as there are branches, cannot be plucked 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 itsetf is grievously rent by the violent separation. * And the infelicity of carnal and \yorldly persons is heavily aggravated, in that the guilt in procuring or abusing those treasures and delights that they leave here with so great sorrow, vrill cleave to them, and give testimony against' them before their Judge. But when the affections are loose to the world, and set upon heaven, our lea* ving the earth is no loss but gain, aiid our separation from the body of flesh is with that alacrity, as the putting off a vile garment to be clothed with a royal robe. It was the wise counsel of Tertullian f 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 uncoiTupted 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 though they had none; that those that rejoice, be as though they rejoiced not 5 and they that buy, as though 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 inordinately seek it. TTiey 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

* Heoeoiniest infcelieitas homloiini, propter qus peccaDt. Morieoteg bic dittHttVDty ft ipia peccatateciim portaot. Aug,

f Stemiu expedUs ad omnem vim, Dihil babentes quod relinqvere timea-«us I retinacata Uta sant «pei aoslrae. Ve cult, Fam,

dedared the vanity and brevity of worldly things ? As when the Israelites were to go through the river Jordan^ that opened itself to make a free and dry passage for them.; the lower part of its waters ran into the dead sea, and utterly failed. Josh. 3. 16. but the waters that came from above, rose up and appeared like a mountain. * Thus when men come to the universal passage front this to the next life, inferior things absolutely fiiil, and are lost in the dead sea; but the things above, that are eternal, then appear in their true greatness, exceeding all human comprehension : from hence is the change of mind and language concerning the one and other.

V. 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, is a '^ continual communion with the Father, and with Jesus Christ.'' 1 John 1. 3. For he performs all good works by divine grace communicated '^ from above," and refers all to the divine honour. As in a pair of compasses, one foot is fixed in the centre, while 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 piEurt 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 com* munion wittk 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 exercise of the thoughts and affections upon God, and the raised operations of grace in holy duties, it is as certain a sign of God's fwhvu and acceptance, as when fire descended from heaven to consume the sacrifice. And often our affectionate duties are rewarded with sensible consolations, and holy souls are dismissed from the throne of grace, as they shall be received at the throne of glory,

* Ad instar montls intomesceotis^ apparebaot procoL

with the reviving testimonies of God's approbation. Now the assurance of God's love conquers the fear of death.

This communion must be frequent. As love and respects between friends are maintained by constant visits and letters, and mutual confidence arises from acquaintance: so by the interchange of holy duties and divine favours, we preserve a lively sense of God's love, and a 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 saint) ' changes his room, but not his company.' God was always with him or eurth, and he shall be ever with God in heaven.

Slit eold and seldom converse begets strangeness, and that makes us shy of God. When religious duties are performed as a comptimental visit without zealous affections, or used only in times of affliction and exigency, as cordial waters in swooning fits, the divine presence is uncomfortable to us. They who prder pamal 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."

vi. Let us* strengthen our belief of the blessed state after death. Divine truths lose their influence and efficacy when they are not steadfastly believed. '^ Faith is the substance of things not seen, and the evidence or conviction of things hoped for." Heb. 11. 1. The Spirit confirms our faith, not by a pure physical act, but by convincing reason of the irutii of the gospel. The life of Christ so glorious in holiness, his doctrine so becoming the wisdom and other excellent attributes of the Deity; his miracles so great^ numerous, open, and beneficial, not merely to surprise 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 strongest prooft that what he has revealed as the counsel of God for our redemption, and the prepairations 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 truths as extraordinary miracles. For holiness is as inseparable a pro-

petty of the divine nature as omnipotence, and the sanctificaftioa of the soul as divine an effect as the resurrection of the body. Now in the gospel 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 dissolved by death, for he uses this style after the death of his faithfiil servants: and from henee 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 dechures 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 overturned, and the most solid parts of the creation destroyed, but his promises shall be completely, accomplished. 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 truUi of God's word, and binds himself more firmly to his service, and is encouraged to leave this sensible world for that which is infinitely better. Our confidence and patieiioe in welldoing, and in sufifer-ing the utmost evil to nature, is firom the pregnant apprehensions of the reality of eternal things. '^ We know," saith the q>ostle, ^^ if our earthly tabernacle be dissolved, we have a building not made with hands, eternal in the heavens." 2 Cor. 5, 1. 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 courage and constancy did he encounter the bloody rage of his murderers ? Faith supplies the want of vision, it pierces the clouds, opens a window in heaven, sees the crowns of righteousness prepared for the saints, and sweetens the bitterest passage to it. But if our faith be weak and waverings our courage will decline in the needful hour. It is with christians in their last passage from earth to heaven, as with Saint Peter walking upon the waters to Christ: whilst his iaith 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 raised him with that compassionate reproof, '^ O thou of little faith, wherefore didst thou doubt?"

GHilP* VIII.

ON BBATB* d03

The last use is^ to excite the saints to die with that courage and cheerfttbess ^^ as becomes the gospel of Christ/' The en* couragement of Joshu^t to the Israelites against the giants that terrified them from entering into the land of Canaan, the type of heaveii, ^^ 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 dei^ 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, affeptions, and practice of others. St. Basil * teUs aS a custom to anoint 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 themselves to serious religion.

It is the apostle's consolatory advice to believers, '^ not to be sorrowful for those that sleep in JESUS^ as those that are without hope.*' 1 Theas. 4.

When Jacob saw his beloved son's coat rent and stained with blood) he abandoned himself to desperate sorrow, and continued mourning for his death, when Joseph was advanced in authority and dignity next to Pharaoh in the kingdom of Egypt. Thus when we see the garment of mortality rent by diseases, we noum for departed saints, as if death had absolutely destroyed them, when their souls are reigning in glory. This immoderate sorrow is a heathenish passion, suitable to their ignorance of the future happy state, but very unbecoming the plenary assurance the gospel affords us of it. Indeed for the wicked to die vrith fears md palpitations of heart, to be surrounded with impendent honors, 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" established upon ^' the revelation of life and im mortality by the gospel."

Now in three things I shall propound the duty of dying christians.

• EpSst. Jul.

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 ipay 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 reluctance yield up ourselves. By what means soever death comes, all second causes are moved by an in^pres-sion from abo^'e, in what age of life soever; all our times are appointed by the divine counsel: and a saint ought with that readiness and meek submission to receive it, as if he heard an express voice from heaven caMing 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 marvellous * 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 virtue 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 unthankful-ness, unbecoming a creature, much more a true christian, who exchanges a perishing life for that which is eternal.

2. To receive death not only with patience, but earnest desires to be with Christ. I know death is naturally unwelcome. Our Saviour tells St. Peter, '^ when thou art old, another shall bind thee, and lead thee where thou wouldst not," John 21. 41. signifying his martyrdom. The circumstance *' when thou art old" is remarkable, f &nd intimates the natural unwillingness to die, when there was little time to live. But his rational sanctified will was superior 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 un-

* lite exertt gladturo, ille c!r?iceia, ano voto uoft dcTollooe; sub (aoto aoa dicam humaDitatis, sed potlus naCarae ipsliu metu, lasti suoL

^ SecQtos a cor pore volebat esse cam Christo, sed si sferi posset prster mortis molestiam. Nolens ad earn venit, sed nolens earn Yicif. ^ug* Trmci^ 123. in Joan. ^

dothed^.biKt clothed npon" by an immediate tianslttion to hea-yen, bow willingly would they leave this world ? But there is a bitterness in death that makes it unpleasant; and many holy souls that desire the glorious liberty in heaven, yet are loath to leave their prison. Now there are so many arguments to make the saints desiroua of dying, that methinks since life is chiefly 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 ? It is the devil's circuit wherein he ranges, seeking ^^ whom he may devour ;*' it is the theatre of contentions. The low aspire to rise; the exalted fear to fall: the poor envy the rich, and the rich despise the poor. It is a foreign countiy to the saints, and as piigrims and stfangecs, they are liable to reproaches, injuries, and hard dealings from the wicked, the natives of the earth» What is the present momentary life that so enamours us ?• ' It is surrounded with temptations, oppressed with fears, ardent with irregular de« sires, and continually spent in vanity or vexation.. In adversity it is depressed and melancholy; in prosperity foolish and proud. It is a real infelicity under the deceitful appearance of felicity. But above all other motives, the evil of sia from which we can not be clearly exempted here, should render death desirable. The best suffer internal divisions between <^ the law of the fleshy and the law of the mind/' as Rebecca felt the twins, Esau and Jacob, repugnant in her womb. How hard is it to be ooatinu-ally watching the heart that corruptions do not break out, and the senses that temptations do not break in ? How difficult to order the affections, to raise what is drooping, and suppress what is rebellious ? For they are like the people of whom the historian speaks, qui nee totam servUutem pati posmnt, nee to-tarn UbertiUem. How many enemies of our salvation are lodged in our own bosoms ? The falls of the saints give sad evidence of this. If the body were unspotted from the wodd, as in the creation of man, there might be a just plea of oux unwillingness to part with it; but since it is the incentive and instrument of sin, we should desire to be dissolved^ that we might be perfectly holy. Death is the final remedy of all the temporal andspiritud evils to which we are liable here« And the love of Christ should make us willing to part with all the endearments oS this life, nay desirous to enter into the celestial paradise, though we must vol, iiu u

d06 ON DBATK« CHAK VttU

pass under the angers sword^ the stroke of death, to come into his presence. He infinitely desei-ves our lore, for we owe our salvaUon and eternal glory to the merit of his humiliation^ and the power of his exaltation. With what earnest aflbctiohs did St. Paul desire '^ to be dissolved and to be with Christ ?" Phil. 1. Love gave wings of fire to his soul, ardent desires mounting to heaven. How valiant were the martyrs in ^stpressing acts of iove to Christ ? How boldly did they encounter death that interposed between them and the sight of his glory P Their love was hotter than the flames that cctisumed 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 so contented to be hetie, absent firom our Saviour. That the tnoles of the earth, who nev^r saw the light of the son, and feed on bitter roots, are pleased in their dark reoeptacles, is no wonder; but if birds that are refreshed with his cheetiul beams, and feed on sweet fruits, should willingly be confined in cavenn of the earth, it were unnaturally strange. Thus for Pagans (and those who are so in heart, though different in profession) that are so short-sighted and depraved, that they only perceive and affiect present sensible things, fi>r them to be 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 enlightened by the revelation of God so clearly eonceitifng the state of glory, txni have tasted the goodness of the Lord, and know the inoomparabk differencie between the mean and frail felicity het«, and the iiies*> timable immutable felicity hereafter, for them to be unwilling to leave this world for that which is infinitely belter, is astonishing. Such was the love of our Saviour> that his personal glory tn heaven did not fully content him, without the saints partaking of it with him : << Father, I will that those whom thou hast given me^ be with me where I am, that they may behold my glory.'' John 17. If our hearts do not answer his, it is a sad indication that we have not an interest in him : for the application of his merits is always joined with the imitation of his virtues, and the reflec^ tion of his love. The lovers of Christ will join with the inflamed spouse, *^ draw us, and we will run after thee:** Cant. 1. O loosen our affections from this world, that we may readily ascend to thee : they will renew the sighs of holy David in his httiish* ment, " O when shall we come and appear befiwe God !**

Lastly. To cKe ivkh tbanScsgiving and joy. Ft is usual M coirt-pare this life to a Toy&ge : the sferiptor^ is thetHait that de* scribes iSie coasts we must pass^ siad the ro^ks tve iMst avoid; fiutk is the compass that dlre^tt the' ecfurae "we mhsk 4teer; Ibve is the rudder that gov«ims the ttotion tit the slJip $ hope fills the sails. Now what passenger does not rejoice sEt the discovery of his country where his esitate alhd heart «^ and meireM the near appmach tk> the port where hte-^ to Ittid ? b nol tieaveh the eoantry of the saints? Is not their birth from d[ioye>' ahd their tendency to their' original f And ts hot the bl^stf^ bosom of Christ tMeif port? O what jbyfiil ihisnksgivings: are due to Clod, wlien'by hi§ SpiiiC and pfrovtdeb^, they hifcve happily finished their voyage through such ^ dangerous seas^ and are ei»m!ng mto the land of the Imng ? How joyftil was to Noah the coming of tlie'»dove with an olive branch, to show him the deltige was assMiaged, and tlie time was come of tiis freedom frbm the tron'-btesome company of animals, aiid Krfiih the straitnc^ ahd darkness of the ark, to go forth and possess the world?'- nbw joyfiil i»hOa1d death b^ to a saint, that comes lik^ the dov^ in the •efvenhig, to assure him the deluge-of misery is ceased, ati^ the time is come of his enlargement from the body,'his*'deliverance *om die wretched sinftil society here, and his possessing the divine world ? Holy souls are immediately transported by thfe angels to Christ, .and by him presented to his Father, without *' spot or wrinkle,'' complete in holitiess, and prepared for communion with him in glory. How joyfnlty are they lifeceived into fieaven by our Saviour and 'the blessed spirits? they are the re->ward of his sufferings, the precidus and dear purchase of his filood. The angels that rejoice at* the conversiwi of a sinner, 'do much more at the glorification of a saint: tod the* ^* church trf the first-bom** who have before us entered into glory, have It new accession of joy, when their younger brethren arrive to the undefiled immortal inheritance. And is it not very becoming believers joyfiilly to ascend to the seat rf blessedness, to the happy sodety that ittepires mutual joys for ever? For our en-? couragement there are numerous instances of believers that have with peace and joy, though in various degrees, passed through " the dark valley to the inheritance of light/* Some have died

« Qttandiu is talo hto, t«mdlo inter naalragla. V 2

with move joy than. they liTed, and triumphed orer the last .enemy with the vocal praises of God: * othefs vrith silent ailee-ticms have quietly oommepded their spirits bto his hand. Some have inward refreshiugs 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 maiiyrs in their cruellest suflferings felt such impressions cf confidence and alacrity, that as in the house of Lapiech there were accorded at the same time two discordant callings by the two brothers; Jubal the inventor of the harp and organ, and Tubal-Caiu the first artificer in brass and iron,. Gen. 4. the one practised on instroments of music, breathing hannoni<ms sounds and melodies; thfe other used hammers and anvils, making noise and tumult: so in some persons, whilst the heaviest strokes fell on their bodies, their souls were ravished with the sweetest joy and esniltation. Indeed it is not thus always with the saints: for though sin be pardoned, yet the apprehensions of guilt may remain. When a stream is disturbed, it does i^ot truly represent the object: when the afliec-.tions are disordered, the mind does not judge aright of a christian's sUte. A serpent may hiss when it has lost its sting. Death may terrify when it cannot hurt us. I doubt not but some excellent saints have been in anxieties to the last, till their fears were dispelled by the actual fruition of blessedntas. As the sun sometimes sets in dark clouds, and rises in a glorious horizon. We read 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. It is bis pleasure to bestow extraordinary favouis on some» and deny them to otliers 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 tlie first of his glory.

* AccitQs Aiini «d 14 mlracoll, videre exttlUoien U morte komioesii &

Insultaiitem murti, Bern, 26. Serm> in Cant*

ETERJVAL JUDGMEJSTT.

Acts xvii. 31.

Because li« bath appoioted a day* lo the which he will judge the world in righteousness, by thai man whom he hath ordained: whereof he hath given assurance unto all men, in that he hath raised htm from the dead.

CHAP. I.

The eoherenee of the text epeaed. The detemlnlng a iVm^ aad the detigo-atioe of the petabo to judge the world are exprttsed, God U king of the world by creation. The two principal parU of his soTereignty. are giving laws to role his snlyects, and to pass final judgment according to those laws. Hit emential attributes qualify hln for the czerclie of gotemmeat. Tlie Son of God oalted to the human aatare, it witely appointed to judge men. The quality of this office requires no lets person, upon the account of its superlative dignity, mud immense difficulty. It is the reward of his tofferlDgt. The day of Judgment is ttyled the great day In sc<vera1 re-ipectt. To detae the paitlcuiar time It beyond the knowledge M may mere creature.

^AINT Paul had this title of honour emineDtly conferred upon himy the apostle of the Gentiles: this oflSce he performed with peisevering diligence^ difliising ^^ the light of life to those that aat in darkness, and in the shadow of death.'' In this chapter we have recorded the sabstanoe of his sermon to the Athenians; wherein his admirable zeal and prudence are remarkable, in the matter and order of his discourse, to convince and persuade them to receive the saving truth of the gospel. He first lays down the principles of natural religion, to prepare them for the more leasy

u 3

belief of aupematural revealed religion. The depravation of the minds of men was in no instance more prodigious than in their vilifying conceits of the Deity: they attributed his name and ho-> nour to various idok, and ascribed to him dieir own figure, and, which was infinitely more unworthy and dishonourable^ their own passions and vices. They adored their own vain imaginations. The idols of their hearts were erected on their altars. Venus was a goddess^ because impure love reigned in their breast* Bacchus had religious rites, because sensual pleasures, as sweet as wine, intoxicated their spirits. These errors, as gross as impious, were universal: the philosophers themselves were not exempted fitmi the contagion. The apostle therefore makes use of the clearest arguments, to give authority to the plain conspi* ring voice of nature, that had so long in vain recalled them from idolatry to the worship of the only true fiod. He therefore declares that the divine Maker of ail things, *' the Father of spirits, could not be represeatad by corporeal and corruptible things,'* ver. 29. but was to be acknowledged and adored in a manner becoming his spiritual and infinite perfections. That *' he made aH nations of one blood,'* ver. 26. though distinguished in their habitations and times, that they might seek and aerve the one unitereal Creator. And though the pagan world for many ages had lived in an unnatural oblivion of God, and he aeemed unconcerned for their violation of his laws, yet it was not from the defect of jasliee, but the direction <of h» wisdom, that his patience was so long extended to them, find this he proves by the new and most express declaration of his will: ^^ But now be commfluded aU men«very where to repent; becaase he bath appdnted a day, in which he w9l judge the worid in righteoas.^ ness, by the man whom he hath ordained: whereof he hath given assurance to all men, in that he raised him firom the dead/'

In the wordi, the eternal counsels of God are revealed in two great thinga.

Pint The determining a time wherein he %rill righteousiy judge the world: '< He hath appointed a day." • Seeondly. The designation of the person by whom he will perform that eariaent pait of eoverdgnty: <' by Jesus Christ, whom he hath raised firom the dew!.'*

In order to the handling of the mwn point, it is requisite to premiK briefly aame proposifeioDa.

L That God is the uaiversal m^marcb of the worlds wd ha# nwftem^ fuithority to govern reaiooable creatures, antecedent t^ Ihdr etectioa and consent. The psalmist calls to the heathenS| ''Know ye tfai|t the Lord is Ood/' PsaU lOQ. 3. that it, thf Tno$t ^orious heing, and absolute sovereign; '^ for it is he that made us, and not we ourselves/^ He formed all things by hi* almighty goodness, and is king by creation,

2. The two principal and necessary parts of his sovereignty are, to give laws for the ruling of his subjects, and to pass final judgment upon them for their obedience or disconformity to his precepts* Mere natural iigents are regulated by a wise estab* iiahoient, that is the law of their creation. The sun and stars are moved aeeording to the just points of their compass. Th^ angels are under a law in heaven, ^< and obey his command-mei^." The human nature of Christ, though advanced to.the highest capacity of a creature, ^* yet received a law." And this whole work upon earth for our salvation, was an act of obedience to the will of God. If a prince out of affection to his friend will leave bis own dominions, and live privately with him in a foreign country, he must be subject to the laws of that place. Indeed it is not conceivable that a creature should be without a law } for this is to make it supreme and independent s supreme, in not being liable to a superior power to confiqe and order it; independent, as to its being wi operations $ for dependance necessarily infers sub^ jeetian. There is a visible connexion between those titles; ^<The JLord Is our judge, the Lord is our Lawgiver, the Lord is our King.'' Ian. 33.22. And sometimes in scripture his sovereignty is intima^ tedin the title of judge: thus in that humbly expostulation of Abra^ hmk for Sodom; ^^ Shall not the Judge of all the vi^ld do right ?'' He addresses his request to God under that titl^ to soften hip power, and incline his elemeucy to aave the wicked for their sakes who were comparatively righteous, that is, iimoeent '^ of their crying sins,''

3. As his right to govern and judge the world is natural, sp we his attributes, his wisdom, holiness, justice and power^ thf|t qualify iuid fender him most worthy t» exercise this government. These are finite separable qualilies in angels or men, but essential perfections to the Deity. It is more rational tp conceive that things may be eongeaicd by the heat of fire, or turned black by whiteness, than that the least aet of injustice can be dene by

V 4

SI 2 FTERNAL JCJDGMJBKT. CHAP. T«

<he righteous Lord. The apostle rejects with extreme detesCft-tion, the blasphemous charge of unrighteousness in Go<Pfl proceedings : <^ Is God unrigbteoos that taketh vengeance ? God iorbid: for then how ahall God judge the world ?'' RomrS. 5^ & He may as soon renounce his nature, and cease to be God, fer as such he is necessarily Judge of the world, as violate his own perfections in his judicial proceedings with us.

4. God being invisible in his own nature, hadi most wisely jordained 4Jie last judgment of the world to be transacted by a visible person; because men are to be judged, and the whole process •of judgment witli them, will be for things done in the body* The person appointed for this great work, is Jesus Christ the Son of God united *to the Imman nature. ^* The Father judgeth no man," John 5. 22. not as if he -deBcended from the throne, and divested himself of his supremacy, but not immedi-iktely; ^ but hath committed all judgment to the Son/' And it fellows, << As the Fadier hath life in himself, so hath he given to the Son to have life in himself: and hal^ given him aulhority to execute judgment -also, because tie is the Son of Man f ver. 26, HJ. that is, ia the <}ualfty fff Mediator, for the reward of his sufferings. The qtmlity of this oAoe requires no less person for the discharge of it, than f he Sen of God.

{ 1.) Upon the account of its superlative dignity. No mere ureature is capable of such a glorious eommission. To pass a sovereign sentence upon angels and men, is a royalty reserved for God himself. We read that '< no man in heaven or earth was able to open the sealed book of his eternal counsels, as unseavch-^e as deep,'' Rev. 5. only Jesus Christ, who was in the ^ Bosom i<rf the Father," the seat of his counsels and compassions, •and was aequainted with ail his glorious secrets, could unfold the 0Mler of ^he divine decrees about the church. And if no creature was worthy to be admitted into God's counsel, much less to be taken into hii throne. The eternal Son, " the express image of his person," is alone fit to be authoriaed repvesentative in judg-naent* Our Saviour declares that the Father invested the Soa with this rq^ power, that '< all men should honour^ the Son,'' John 5. 23. with the same religions revcsence, and supreme adoration, '^ns they honour the Father."

(2.) Upon the aeeount of the immense diffieuky no meve ereatuce is able to diaehMge iu To judge the worlds inckidca

two Ohingi: K To pass a rigfateom and irrevocable judgment upon men for ail things done in this \\k. 2. The aetual exeeu«-tioo of the sentence. And for thb no less than infinite wisdom, and infinite power are necessary. If a select number of angeb of the highest order were deputed^ yet they could not manage the judicial trial of one man: for besides the immmerable acts and omissions in one life, the seerets of the heart, from whence die guilt or goodness of moral actions is principally deriTed, are not open to them. He alone that discerns all things, can require an account of all.

. (3.) The Son of Man is inTcsted with this high office as the reward of his sufferings. We must distinguish between the es* aential and economieal power of Christ. The Son of God, considered in his divine nature, has an original power of judgment ecpial with the Father; but coosideTed as Mediator, has a power by delegation* In the quality of the Son of Man, he is inferior ^in diguit)' to the Father. The apostle declares this in that scal^ ot subordination of the creatures to beKevers, and of believefs to Christ, and of Christ to God; ^ AH things are yours, and you are Christ's, and Christ is God's.^ And observing the beautifid order that arises from the superiority and dependance between things, he saith, ^' The head of every man is Christ, and the head of the -woman ia the man, and the head of Xhrist is God/^ >Iow this jpower by commission was conferred upon him as the reward of his sufferings. The apostle expressly declares it, that Christ << being in the fomn of God," without any usarpatioil tniiy equal to him in divine perfections and majesty, ^< humbled himself, and became obedient to the death of the cross* Wherefore God bath highly exalted him, and given him a name abova every name: that at the name of Jesus every knee shouM bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ h Lord, to the glory of God the Father/' His victorious suflerings are the titles to his traunphs; his being so ignominioosiy de* fvessed and condenmed by men, is the just reason of his advancement to judge the worid*

5* There ia a day appointed wherein the Son of Man win Appear in sensible glory, and exereise his judicial power upon ADgds and asen* He ia now ^ seated at the right hand of the Afiyesty on higfa^"' and the odestaal apheres are under hia feet:

fuuv^i^I ntfeore fiaeh tbc power of his sceptre: be reigns m the beerts of the sainte by hia word and Spirit, and lettiaioB tbrf fvsry of his enemies in what degree be pleases: but still bis sennnta are in distrfas, and his rebellioiis enemies insolently break bia laws $ and the curtains of heaven conceal his glory inmi us s therefore a tiaae is prefixed when in the fisoe of the world he will make an eternal difference by the rewards and ponishmenta, between the righteous and the wicked, and his government shall have its complete and glorious issue. This is styled the ** Judg^ ment of the great day."

(1.) With respect to the appearance of the Judge. When the law waa gi^ea from Mount Sinai, the mountain was oorered with fire, and the ¥oiee of God ae loud as thunder proclaimed it from the midst of the flames, so that the whole army of the Israelitea was prostrate on the plain, struck with a sacred Iwrrar, and al^ moat dead at the amaaing si^ts and sounds. From hence it is said, that ^^ in his ri^t hand was a fiery bw.'' And if the Law* giver f^peared in such terrible maieaty at the proclaiming the Uw, how mudi more when be shall come to revenge the trana-gressions of it? It is set forth in scripture in the most lofty and Ha^gnificent expressions: ^^ He shall come in his Father's gkiry, •nd his owti glory, and the gloty of the angels.'' Luke 9. 26. A devourmg fire shall go before him, to oonsume aU the woriis of the universe* He shall descend firom the higfaest heaveiM, glorious in the attendance of innumerable angels, but more in his own m^esty, and sit on a '^ radiant throne high above all/'

(20 It is great with respect to the appearance of those who nre to be judged: all the apostate angels, and the universal progeny of Adam. The bowels of the earth, and the bottom of the fiea, and all the elements shall give up the dead. The mighty angels, the winged minisiters of justice, shall fly to all parts, and attach the widced to bring them as miserable prisoners befhie that high tribunal. And those blessed powerful spirits shall congregate the righteous, to present them at his right hand.

(3.) It is great with respect to what shall be then done: he aball perform the most glorious and consuunnate aet of his regal cffice; after a righteous trial, prononnce judgment, upon which the etemal^ destiny of the wodd depends. And immediatdy the saints shall ascend with him to the everlasting mansions of glory, ^od the wicked shall be ewaflotaad up m the fl^ gulph (or ^er.

To define the particular time when this shall be accomplished, it beyond the knowledge of the angels of highest dignity. It is inUr arcana imperu, among the secrets of the kingdom of heaven. It is observable that God has revealed the times precisely wherein some great events shoaM oome to pass; after how many years the Israehtes should be freed ftt>m Egyptian bondage; after what space of time they should be restored from the captivity of BabykMi; when the Messiah should die for the expiatimi of sin: but there is no designation by certain characters of the particular day, nor year, nor age in any prophecy, of our Saviour's coming to judgment. And of this «d acoount may be given. The special end of those predictions was, that those who lived to see their accomplishment, notwithstanding the seeming impossibili-tieSf might believe the truth and power of God to fulfil the reve-bilkii of his purposes for the time to oome. But at the last day, all the promises and threatenings wiH be fiilfilled, nothing will remain to be the object of futh; and consequently it was super-AuNM to declare the certain time, since the exact aecompUsb-ment of it according to the prediction, will neither be osefid t0 confirm believers, or convert infidels.

Lastly, The resurrection of Jesus Christ is the most convin* ctttg and eommanding evidence of this doctrine, that he shall judge the world. For he was charged with Uasphemy deserving 4t death for this testimony: ^^ I say unto you, hereafter shall you see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven." Mat. 2t>. 64. He dedicated martyrdom in Ids own suflMngs. Now God in raising him firom the dead, e<mfirmed the truth of his testimony by that visible miracle, and the belief of it converted the world to ehristiantty.

CHAP. IL

God will righteously jnd^e the world by Jetiu Chrlit The rightcouimi of God*« jadicl&l proeeedingt will »ppeftr by cootideriof the cqaity of the law, the rule of judgmeat. The law of oature considered in Itt precepts and penalties. The precepts are such as become the Creator to five, ud the reasonable creature to receive. An answer to the olgection» that the law being pare and perfect, and nan in a frail state, It Koems hard to nw ^uire perfect obedience from bim^ and condemn him for fallings^ The law of faith considered. Oor innocence being lost, repentance is alloired. Sincere obedience is accepted, where perfection is wanting. Unfeigned faith in the Redeemer is the condition of onr jostification and glorifict-tion. The not complying with the gospeWtermt of salvation, proceeds from the perrene wills of i

X Will now proceed to illustrate and prove the main point, ivbich is this: .

That God toill judge the world in righteousness by Jesus Christ.

The Mediator, who shall be Judge in the union of both na-turesy considered as the Son of God, is essentially holy and righteous ; and considered as the Son of Man, was ** holy, hannleas, nndefiled, and separate from sinners/' In him all virtues shined in their absolute purity: and who is so worthy and qualified to reward holiness and punish wickedness as ^< the htdy One of God?*' It is said of him, <^Thou hast loved righteousness, and hated iniquity, therefore thy God hath anointed thee with oil of gladness above thy fellows," Heb. 1. 9. consecrated him to the regal office, and enriched his human nature with endowments suitable to it. It was prophesied of him, " The Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, and reprove with jequity." Ua. 11. 2, 3, 4. Human judgments ate often unrighteous, from vicious respects and affections that pervert the will,

or fair appearances that deedye the understanding: by gifts or guile^ innocence is cast, and guilt acquitted; but the Judge of the world is infleicible to partiality, and all things <^are entirely open to his sight/' In the act of judgment he is represented ''sitting on a white throne^'' Rev. 20. IL th^ emblem of unspotted holiness.

The righteousness of God's judicial proceecfings will appear^ by considering three things.

L The equity of his law, the rule of the great and final judg-ment.

II. The evidence of the facts and matter, which shall be produced as the reason of judgment.

III. The impartiality of the sentence.

I. The equity of the law which shall be the rule of the last judgment* This will appear by considering i. the law of nature, and the law of faith, in their precepts and ii. the penalties annexed to enforce the observation of them.

i. The law of nature, which is the rule of man's duty, will be the rule of judgment: for '^without the law there is no transgression;'' and consequently a person is unaccountable for his jurtions. This law is composed of such rules as are most becoming, the wise and gracious Cre^or to give, and the reasonri>le creature to receive and obey: for they entirely agree and con* centre in his glory, and the good of his subjects. The apostle adorns the law with the most esccellent elegy; <' it is holy, just; and good." Rom. 7. 12. Holy, as it enjoins all acto of piety to God: the adoration' of his majesty resulting from his inexpressible divine perfections, the imitation of his purity, a reliance on his goodness, a resignation to his most wise providence, and a dutiful obedience tb his will. Such a sense of our dependance and subjection to God, is the proper character of the reasonable creature, as dignified above inanimate and mere sensitive beings. '< The law » just," as it directs us how to demean ourselves iu our various relations. Justice is the cement of societies, without which they disband and fall into cottfiision. And the sum of the law b virtually comprised in one rule, '< To do to others as we would they should do ta us," dian which nothing is more equaL It is good to man that keeps it, commanding nothii^ but what is in6uential upon his well-being here and Sof ever. It does not infringe bis true freedom^ bi^ allows him unstnined delights^ and

wjoins wlJat n properto advuioe and secure hit digniejr, Mciljr and peilecfiifm* It foiMb every thing that defike and dcbaaea Um, and canses a degenemtioii from his native exceBencj. if tve preBciiid in our tbo^gliti tJbe aacred anchority of the Lawgt«-ver» all the precqtts of the hiw for Aor anoral goodness deserve our esteem and choice^ and entire observation. The sanctified mind approves them univerully. ^I esteem all thy precepts concerning all things to be right,'' saidi holy David, Ptai. 119. 128. Nay, in the vridted there is an mtelk^taal aasenl to the goodness of the law, though the corrupt will doth not erabfvce it: there are some indinataons and wishes to obey it, but controlled by vicious desires. It is said of die convinced sinner, ''^ Thorn knowest his will, and a pp t uve s t the dungs dmt are aiore excel-Jeslt/' Rom. 2. 18«

It may be objected, that the law being pure, and man in a frail state, surrounded with imnmierable temptations, to require perfect obedience from him, and condemn him for his fiuHngs, aeelns hard. The law lays a restraint upon all the senses, and forbids all fleshly lusts: diis may be easy to separate Souls, hut for men to live in the body, as if they were out of It, to be always vigilant against the insinualioos or sttacks of sin, is im* polwMe. Thus the carnal mind is apt with some colour, to tre« dnce the righteousness of God's gcnrernment. But it will be clearly vindicated, by considering;

. (1.) The law supposes man in a state of integrity, ftiniiriied with sufiident power to comply with every precept, though free tp bll bom his duty and happiness. To command absolute im* possibiUties, is tynmnical, and utterly inconsistent with the nature of the blessed God.

(2.) The first man wiUhity transgressed the law, and lost his holiness: and nature being pdsoned in die fountain, is corrupt ift all die desoendanin from hfan. Matikhd was jtistly d^;raded in vebdiious Adam, and is destitute of spiritoid strength to petfertti Idl that the law reqjuires.

(S.) This disslbliity is vicious and oulpabte, and can be no presence agaamt the righu of the Lawgiver. A natural disability irom the vMk of requisite feeiddte is a just ^Keuse. b is no UmiH that a man caKmot stop the sun, as Joshua did; nor cahn a tkftipest, ss our Saviour ^d t^ bis word. But the dtsaMtity that <srises from a depnived dispoiidon) lenders a peison more guilty.

And Ail » the presoit cfee. The will W mm ii diaJriMiBnt ftnd perverse^ and as soon at it caaexnrciae election) eboobes evil; and by custom in sin becomes more hardened and obstinaitak And fiom hence the prophft diargts the contamaoioos Jetvs; ^' Behold, their ear is uncifonmcised, and thef eamult hearken/' Jer. 6« 10. Were they incapafaih of hearing the dhriae com* mands? No; ** but the irbrd of die Lord waa lo them a tn* jitoachy they had no delist ki it.'' And oer Saviour upbraida the jdiariaeea^ ^^ H6w ctei ye beliere, which rceei^ Iwnoar one oFanodier^ andaeek ndttte honour Ikat cornea from God only P'^ John 5* 44. They wero in high Tepniatkn ibr their-holiness^ which made it impossible for them io a htttnble penitent manner to aubniit t6 taur Sb^Hout. In shdrt, the primary end of the law was the happintas of man in the performance c€ hit duty; and Iris first sin> tad comequent irapotetioe tn ftrifil it> was by his own fitnlt. Ab the obliquity of a line cannot be ascribed to thfe atratghl rale, but to the error of the hand that draws it« And from hene^ it is.elear^ that if God shoold with a terrible einet^ ness reqikire of men unsmning obedience upon the pain of dam« nation, he could ntt be ta^d with narightsoihsness*

2» But God hta been pleased to mitigate and allay the severity of the law by the gospel; ao that akhougli the kmt breach . of it makes a peieon an offender and obnoKums to judgment, yet the law of faith propounds such merciful conditions to the gnilty^ that tpoe the perfbrmanoe of thefn, tfaey may plead dieir paidon aealed with the Ueod of thehr Redeemer, and shall be saved and crowned in the day of judgment. We are comnmnded '^ so ta epeak and do, as they that shall be judged by the law of Hbcrty/' Jam. 2. 12. Thns the gospel is etyfed, in that it freea the wn« aiiienee, thinigh not from the obedience^ yet from the tenon and vDademnitien of the law; for there waa liat the-ieast aignifica«* tion of mercy by it. Bat in the gospd, ^'die grabe of God moat illustriomly appean.

(1.) In that wben our innocence was loat, there may be a ra-a o vt rtaen of the sinner by vqpentanoe, to Which the pfeaary paiw don of sm is assured: <' Wash ye, mal^ ye clean, put away the evil 'of yonr doings from before mine eyes: ceaaa to do evil, and learn to do well, aaith the Lord: and though your sina be aa scarlet, 4liey'shall be white aa snow; thoagh diey be lad like crhnson, ehey shall be white like wooL'' ba. 1, 16^ IT, 18« God wiU

not pardon thcne wImi fetgite and flatter 'tfaemnfawB ia their sh»; *^ but those who confess and fixsake tham^ shall find mercy/' ^

(2.) Sincerity of obedience is aceepted where perfection is wanting. When a person with consent of heart and serious endeavours strives to obey the holy will of God^ without the exception of any known duty, or the inddgence of any sin, <' God will spare him, as a fadier spares his son that serves him/* Mai. 3. 17* It is not so much the matter as the allowance that makei sin deadly* Where there is guile in the heart, it will be severdy jmputed. It is not according to some particular acts of sin, bat the tenor of the life, that the state of men wiU he decided.

(3.) Unfeigned fisidi in the Lord Jesus, that is snch a belief ef the truth and goodness of his promises, as induees us ^ to receive him as our Prinee and Saviour;" as purifies the c^nseience, the heart and life, will bet us from hell, and entitle us to hes-ven, according to the covenant of grace. In short, the finsl le-•solution of a man's trial and case will be this; either he has performed the gracious conditions of the gospel, and he shall ^ be saved;" or rejected them, and he shall << be damned."

If it be objected, that the terms of evangelical justificadoo^ though in themseWes oomparatively e»iy, yet are of impossible perfonnanoe to men in their natural sinfal state. The ansa^ is dear:

That although the <^ natural man be dead in am,"^ wickeat spiritual strei^th to resolve and perfiMrm his duty, and holy best <rf desires to it; and nothing is aKve m him but his corrupt ps»-sions, that are like worms generated m a carcass ; yet by the grace that is offered in the gospel, he may^ be enabled to peiforoi the conditions of it: far in this the gospel excels the law, the law discovers rin, but affords no degrees of snperaatiiral power to subdue it, and direets ta ho means for the expiation of its gailt As *' the fire in the bush" discovered the thorns without coosu* wing them. Bnt the sanctifying Spirit, the true spring of ^ life and power," 2 Tim. 1. 7* is the eoiwomitant of the gospel, as St. Peter dedares, <^ Witt^the (Reaching 66 the gospel the Holy Ghost was sent down from heaven." 1 Pet. 1. 12. And the Spirit by ilhimmating,. preventing, and exdting grace assists mea to repent and believe; and is pronrised in rich and liberal sop* plies to all that humbly and ardently pray for it» Ttus ow

Savioar aamres toiu by a moet tenda* and endearing compati-' eon: '^ if ye that are evil, know how to give good thingB to your children; how much more sbtdl your heavenly Father give the Holy Spirit to those that ask it ?" Luke 11. 13.

From hcBce it follows, that it is from the perverseness of the irilt, and the lov% of sui, that mtn do not obey the gospel. For the Holy Spirit never withdraws his gracious assistance, till ^^ re* sisted, grieved, and quenched, by them/' It will be no excuse, that divine grace is not conferred in the same eminent degree upon some as upon others that are converted: .for the impeni* tent shall not be condemned for want of that singular powerful grace that was the privilege of the elect, but for ^' receiving in vain'' that measure of common grace that they had. If he that received *' one talent" had faithfully improved it, he had been . rewarded with more; but upon the slothful and ungrateful neglect of his duty, he was justly deprived of it, and cast into a dungeon of horror, the emblem of helK The sentence of the law has its full force upon impenitent sinners, with intolerable aggravations for neglecting the salvation of the gospel.

Concerning the heathens, the scripture declares,

1st. That although the law published by Moses was not communicated to them, yet there was a silent, though less perfect impression of it in their hearts. The law of nature in the fundamental precepts of religion, and society, and temperance, was better known than obeyed by them. Therefore the apostle indicts them for atrocious crimes, Rom, 1. 26, 27. such as natural conscience, consenting with the law of God, severely forbids upon the pain of damnation. Thus it is said of the heathens, <' who knowing the judgment of God, that they which commit such things are worthy of death; not only commit the same, but have pleasure in them that do them." Rom. 1. 32. And at the last day, " as many as have sinned without the law, as delivered to the Jews, shall be judged and perish, not ac-Qording to the law of Moses," Rom. 2. but the law of natere that obliged them to do good, and restrain themselves from evil; of which the counterpart was not totally deleted in their hearts.

2dly. Although the revelation of Christ in his person, ofiSce and benefits, ia not by the preaching of the gospel (that ia ne-' oessary for the '* begetting of faith") extended to all nations ;

VOU III. X

yet the grace of the Redeemer is so fiar universal, that upon his account the indulgent proTidence of God invited the heathens to repentance. His renewed benefits that sweetened their lives, Rom. 2. 4. and his powerful patience in forbearing so long to cut them off, when their impurities and impieties were so provoking, was a testimony of his inclination to clemency upon their reformation. Acts 14. 17. And for their abusing his favours, and resisting the methods of his goodness, they will be inexcusable to themselves, and their condemnatioa righteous to their own consciences*

CHAP. III.

EterDal death is wisely and justly ordained to be the puoishmeot of sio. It is the wisdom of tlie Law^ver to appoint such a panishmeni as might orer* poise all temptations to break the law* It is just to make a proportion between the quality of the offence, and the degrees of punisbmeoL Sto ii a contempt of God*s majesty that Is truly infiaite. The obligations of reasonable creatures to the Creator, extremely increase the guilt of bid. The meanness of the motives that induce men to sin, ag^ravat^s the offence. The deipising of eternal life, and ihe choosing the pleasures of sio, with hell in its retinue, makes the pnnishoient to be justly inflicted on them. The obstinate and incurable lusts of men, justly make them objects of revenging justice f off ever.

li. W E are next to consider Ihe sanction of the law that enforces obedience; and it will appear that God is not extreme, but wisely and justly ordained eternal death to be the punish* ment of sin.

Tills will appear by considering,

L The end of the sanction is to preserve the authority of the law ill its iiill vigour, to render it most solenmaad awful^ and consequently it is the wisdom of the Lawgiver to ordaifi a punish^

CHAP. Iff. STB&NAL JUBGMSNC. .323

ment so heavy, as to overpoise all temptations that might otherwise induce the subjects to transgress its precepts.

Therefore to Adam, the first and second death was threatened upon his disobedience; and fear, as a sentinel, was planted in his breast, that no guilty thought, no irregular desire, no deceitful suggestion ishould enter to break the tables of the law deposited therein. Now since, notwithstanding the threatening, man was so easily seduced by the insinuations of the tempter to break the law, and disorder the government of God in the worlds it is evident that such a restraint was not over vigorous to secure his obedience. I shall not iosist on what is sadly visible since the first apostacy, that there is in mankind such a prodigious propensity to sensual things, that without the fear of helJ, no arguments are strong enough to prevent the bold violation of the divine law.

2. It is consented to by common reason, that there ought to be a proportion between the quality of the offence, and the de^ grees of the punishment. * Justice takes the scales into its hand befofe it takes the sword. Now. sin against God 18 of such an immense guilt, that an eternal punishment is but equivalent to it. This will appear by considering,

(1.) The perfections of the Lawgiver who is ittfinitely above us. One act of sin is rebellion against <7od, and includes in it the contempt of his majesty, before whom the highest angels <' cover their faces" with rovenence and adoration, as unworthy Co behold his glory; and ^^'Cover their feet," as unworthy that he should behold them, Isa. 6. 2, 3. the contradictioa of his holi" tiess that is his peouliar glory; the denial of his omniscience and omnipresence, as if he were confined to the superior worlds Job 22. I4« and busy in regulating the harmonious order of the^tara, and did not 4&oem and observe what is done below ^ the defiance of his eternal power, and ** provoking him to jealousy, as if we were stronger than he."

(2.) If we consider the obligations of the reasonable creatures to obey his commands, the guilt of sin rises prodigiously. They were made by his power, with this special character of excellency, accofdingto his hnage: they were happy in his love: they were endowed with intellectual faculties cap^le to understand and

* AdflU regvlA peccattt, qa» imbdm irrocet vqaas. Hwfit, X 2

consider their obligations to their botintifiil Lord. From benee it appears that sin is the most unnatural rebeUion against God, and in it there is a concurrence of impiety, ingratitude^ perfidi-ousness, and whatever may enhance a crime to an excess of wickedness.

{3.} The meanness of the motives that induce men to prefer the pleasing their dqpraved appetites before obedience to his sa* cred m\U extremely aggravates the offence. Of this* we have a convincing instance in the first sin committed upon earth. De-oritful curiosity, flattering pride, a secret pleasuM of acting ac* cording to his will, joined with the low attractive* of sense, blinded and transported Adam to eat the mortal fruit, against the express command of God. And ever since, the .vanbhing shadows of honour, or gain, or. pleasure, are the only persuasives to sin. And what can be more provoking, than for a trifle to transgress the law of God, and equally despise bis favour and displeasure? Can any punishment less than eternal, expiate such impieties ? The rules of human jietice may discover to us the equity of the divine justice. It is ordained by the wisest states, that many crimes which may be done in a few minutes, shall be punished with death, and the offender be deprived of .his natural life for ever. And is it not most just that trfsason against the <' great and immortal King," should be revenged with everlasting death ?

(4.) That which £uther clean the divine justice.in punishing sin with hell, is this, that God by his infallible promise assnici us, that all who sincerely and uniformly obey him, shall be re» warded with heaven for ever: a blessedness most worthy the greatness and love of the eternal God to bestow on his servante : a blessedness that surpasses- our most compceliensive thoughta. Now if everlastii^ glory be despised, what remains but endleaa misery to be the sinner's portion ? The consequence is remedi*-less. If sin with an eternal hell in its retinue be chosen and emi-braced, is it not equal that the rational creature should inherit his own choice? How just is it that those who are the slaves cf the devil, and maintain his party here, should have, their, reoom-pence with him for ever ? That those who ^ now ^ay to tke Almighty, depart from us, we desire not the knowledge of thy ways," should hear the dreadful ^' depart from me into everlasting fire?" As there will be no vain boasting in.heaven^ where the

reward is the gift of pure bounty; so there witt be no righteons complaint i^aiiist God in heli^ where the punishment is inflicted by powerful justice. He that voluntarily sins^ by consequence chooses the punishment due to it.

(5.) The estimation of an offence is taken from the disposition of him that does it. Wlien it is done with pleasure and obsti* nacy^ there is no place for favour. Now final impenitence alone makes sin actuiJIy and eternally damning to the sinner. Those that, notwithstanding all gracious means^ live continually in rebellion against God; those that impenitently die in their sins; those that desire to live here for ever^ that they might enjoy their sweet sins; those that are so hardened and naturalized in their vices^ that if they were revived and brought again into this world of temptations, would certainly return to the pleasures of sin; * is it not righteous fliat their incorrigible obstinacy should be punished for ever? Is it not just that those who would con* tinue under the ^'dominion of sin," should forfeit all their claim to the cRvine mercy? For if we consider them as unrepentant and irreclaimable from their wickedness, there are in them the just provocations and true causes of God's final rejection and hatred: and if we considei^ God as revealed in his word and works, his essential properties, wisdom> purity, justice, necessarily work upon such objects in such a manner. How zealous an indignation did the Son of God express against the obdurato Pharisees? ** You serpents, you generation of vipers, how should you escape the damnation of hell ?'' Mat. 23. 33. They in despite of all his miracles, the equal expressions c^ his good-Aeas and power, resisted his authority,, blasphemed his person, and slighted his salvation. Now though other sins are of an inferior nature, and weaker evidence^ yet obstinacy added to them, makes a person unworthy and incapable of mercy. From hence the misery of the damned is without redemption, without hope, widioot idlay for ever.

« Pttflft ioqiialitat Hon nude gpectanda at io pooderibus & memoris, ted •spcnio propMi|o« & ?oto ij«s qui dcliquit. Gr^L

X S

CHAP. IV.

The evideoee of facU prodsead aa tbe reason of jndgnitni. All liav ^^c* Iber secret or openly visible, ihall be brou|;ht to jiMlgment. Sios of ooiis-Bion and comailMion. All tb>- aggravations and circumstances of sin. The manner of this jodicial proceedini; is by opening tbe books. The books of Hie law and fospel sballbo aofolfled in all their precepts* aad nen't lires compared w tb theni« Tbe omoisi'ienoe of God will give cooi^inclog evidence of men*s works. The booic of conscience shall be opened, and accuse or excuse men. Satan irill be a principal accuser. The wicked will aorase one another. The saints of God will give trttlmonj afalost Iha wicked. Tbe impartiality of (he senteo^ will make tbe diviae justice conspicQoiis. There will be no distinction of persons in that judgment. There will be a distinction of causes. Every man shall be judged according to the tenour of his good works, and the desert of his bad, Tbe bar. veat shall be answerable to the sowing of the seedp both ia kind and measure.

II. 1. Shall now proceed to consider the evidence of the facts that is produced as the reason of that judgment.

The temper of divine justice is very ohservable in the particular judgments recorded in scripture, tn the first process of justice on earth, we read that God made the inquiry of Adam, '* hast thou eaten of the tree whereof I commanded thee that thou shouldst not eat?" Gen. 3. II. and by palpable evidence convinced him before he condemned him. Thus before the fiery vengeance upon the wicked cities^ the memory of which will never be extinguished, the Lord said to Abraham, << because the cry of Sodom and Gomorrah is great, and because their sin is grievous, I will go down now, and see whether they have done according to the cry of it that is come up .unto me," Gen. 18. 20, 21. viz. whether they were so numerously and excessively wicked; ** if not, I will know.*' God is pleased to incaroate himself in man's expression, to declare more sensibly to us, that he never punishes with precipitation, but after an equal trial of the cause. Thus we read of that profane king of Babylon, Bel-shazzar, <^ that he was weighed in the balance, and found wanting," Dan. 5. 27. before he was sentenced to be deprived of his

kingdom and life. And the destruction of the antichristian •tate is attended with solemn hallelujahs for the righteousness of that judgment, Rev. ID. 2, 3. And in the last day the righte<* ousness of God's proceedings shall be universally manifest and magnified. It is therefore called *' the day of the revelation of the righteous judgment of God.*' Rom. 2. 5. Now in order to this, the scripture informs us, that all the works of men shatt be brought into judgment, " even every secret thing, whether good or evil.'^ Eccles. 12. ult. And the apostle saith, *' that we must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad/' 2 Cor. 5. 10.

All sins, whether secret or open and visible, shall be accounted for. Those sins that have been acted in the most secret retirement, so that no eye of man could take cognizance of them ; sins concealed from the eye of the day, the light of the sun, and from the eye of nighty the light of a candle, shall then be made mamfesl. Nay, the sins of the thoughts and affections, of which salan could not accuse men, when the inward fire of lust or malice is not discovered by the least smoke or sparkles, by no expressions, all those shall be brought to judgment: ^^ God will judge the secrets of men by Jesus Christ." Rom. 2. 16.

The sins of omission of our duty that are so numerous, from carelessness and diversions, from slothfiilness and delays^ and that now so little affect us; for we are more sensible of what we do, than of what we have not done; the guilt of all these shall then be heavily charged on the conscience of the sinner. ^^ I was an hungry, and you gave me no meat;^I was tbicsty, and you gave me no drink," was the accusation of the reprobates firom the Judge himself. '' To him who knoweth to do good, and doeth it not, to him it is a sitt.'* James 4. The neglect of improving all the means, advantages, and opportunities of doing or receiving good, will be a great part of that judgment. The Lord called his servants to an account for the talents committed to their trust, and required profit in proportion to their number and worth.

All sins ot commission in youth and age, whether '^ gross sen* suality, as lasciviousness, lusts, excess of wine, revellings, ban* quetings, and abominable idolatries, and all excess of riot, shtill he accounted for to him who is ready to judge the quick and the

X 4

dead,^ 1 Pet. 4. 5. or aicts of unrigliteXMiMeM td (Abers. <* He that doeth wrong, ehall receive according to the wrong be has done." Col. 3. 25. And sins of a lesser gttilt, for which the most are not touched with grief or shame^ shall then be prodoced in judgment. Ail the sins of oor words, so easily committed, and not so easily observed, shall then be called to a heavy re-* membrance. The Judge himself tells us; ^ I say unto yon, that every idle word that men shall ftpeak, they shall give ae» count thereof in the day of judgment.'' Matt« 12* And if vain words, the signs and immediate effects of a vain mind, AtH sadly increase our accounts, how much more all the conleiitioiM, fierce and revengeful words; the detracting, (Use, eontumelkma and injurious words; the impure, filthy and contagious words; the profane, blasphemous and impious words, that ^^ tow from the evil treasure of the heart ?" O their dbeadful number and oppressing weight!

And all the aggravations and circumstances of men's «ns» that raise their guilt to such fearful haghts, shall be enumerated in order to judgment. For thus it was foretold ; ** behold, the LfOrd comes with ten thousand of his saints, to execute judgment upon all, and to convince all that aire ungodly mnong them, of all their ungodly deeds which they have ungodly committed} and all their hard speeches which ungodly sinners have spoken against him/' Jude 14, 15. And all the good works of the saints shall then be remembered, even to the least work of pietj^ the ^^ giving of two mites to the treasury of the temple," Luke 21. 3, 4. and the least works of charity, the ** giving a cup ef Cold water to a disciple," Matt. 10. 42. upon the account of his relation to Christ* All theur secret graces and duties shall then be rewarded.

The manner of this judicial evidenee is set forth to us in scrips ture, by the '^ opening the books '/' congruously to proceedti^ in human judgment, wherein the information and charge is produced from writings for the conviction of the accused. Thus if was represented to St. John in a vision ; *M S4w the dead, small and great, stand before God; and the books were opened, and the dead were judged out of the things that Were writtea in the books, according to-their works." Ret. 20, 12.

1. The books of the law and gospel shall then be opened in all the injunctions and prohibitions, mid our lives compared with

Aem. Oof Stemm tdd tbe Jew% «< clo not tUdc ihut I wQI accuse you to my Father; there is one that accuteth yeu, even Mo8«9 in whom yoa trust: not the fkT9(m, but the law of Moses/' John 5, 4a. And he denounced against those that re* ject the gospel; <' the word that I havB spokra^ the same shsR judge them in tbe last day/' John 12. 48. The law is the ex« act transcript of God's sacred will^ the natural and immutable rule of righteousness; it is pure, forbids aU sin^ and enjoiiis universal holiness ; it is spiritual, requires not only a conformity in words and actions, but inward saiietity in mind and heart t lor the soul is the principal part of man, entirely open to God*4 eye, tbe maker and judge of it. And the most enlightened saints have but an impeifeet knowledge of it here. This made hdy Datid, after bis meditation upon its purity and perfection; to cry but in an agony, '^ who can understand his errors I cleanse thou me from secret sins." PsaL 19. This, when opened in its spiritual • and comprehensive nature, by a wise and zealous preacher, dwts a light into the conscience, and discovers many secret sins, that like so many serpents were still and quiet in the dark; but upon the sudden breaking in of the light, fly upon the sinner, and torment him with thor mortal stings* But when the Lawgiver himself shldl expound the law in its full extent and perfection, with respect to all the duties it commands, and sins it forbids, how guilty will men appear ? how unable to answer one artiele ot a thousand charged upon them P

2. The omniscience of God will give most convincing evidence of all our works: '< all things are naked and open to his eyes^ with whom we have to do in judgment.'' Heb. 4. 13. The psalmist declares the infinite perspicacity of his sight: .^ the darkness hides not from thee, but the night shines as the day."* PsaL 139. As his Hght and transcendent brightness is invisible to us, 1 Tim. 6. 16. so our thickest darkness is visible to him. We cannot see things in the night, because it hinders tbe recep^ tion of the rays, that insinuate into tbe eyes, and cause sight i but the eyes of our Judge are like a ^' flame of fire^" Rev. 1. 14. dispeliiog all darkness. From his throne in heaven, his piercing eye sees through aU the concealments of men's sins. <^ Thou hast set our iniquities before thee, and our secret sins in the light of thy countenance." Psal. 90. 8. He discovered the sacrilege of Achaoj the lie of Gehazi, the deceit of Ananias. Saul's disf*

aSO KTBRNAL JUDGIfBKT. CHAP^ IV.

obedience in sparing the Amalekites devoted to deetniction, 1 Sam. 15. 21. had the colourable pretence of piety, and, as a sacrifice, was laid on the akar. And David's murder of Uriah was imputed to the chance of war as a sufficient excuse, 2 Sam. 11.25. Bat though they might have deceived others, they could not deceive God^ He is intimately present with the aouls of men, that are unsearchable to the most discerning angeb of light, and knows all their most secret designs and desires, the deepest seeds of th&r actions. He alone has exact scales to '^ weigh the spirits of men,'' all the principles,^ aims and affections that are inseparable from their works. The pharisees, in whom pride was the first property, and hypocrisy a second nature^ could not with all their saintly shows impose on our Saviour; ^^ for he knew what was in man," Matt. 23.14. He discovered their alms to he not the effect of charity but ostentation, Matt. &. 2. and their specious acts of devotion to be a train to surprise some rich prey. Matt. 23. 14.

And tbis divine knowledge of men and their aetions, is in order to judgment. Thus the wise kii^ declares, ^ doth not he that ponders the heart consider it? and he that keepeth thy soul^ doth not he know it ? and shall not he render to every man according to his works ^" Prov. 24. 12. And God himself testifies, ** I the Locd search the heart, even to give to every man according to his works." Jer. 17* 10. For this reason he is said to keep a register of men's sins. Thus he. speaks of the impure idolatries of the Jews; <^ behokl, it is written before me," Isa. 65. 6. to signify his exact and actual knowledge, '* I will not keep silence, but will recompense, even reoompense into their bosoms." And at the day of judgment he will declare his knowledge of their sins before all, and the most secret shall be made evident^ as if written in their foreheads in the most plain and legible characters.

And all the goodness of the asints shall then be revealed by the Judge. * Their greatest excellencies are invisible to the eyes of men: the sanctity of their aims and affections, which gives life and value to all the acts of obedience-; their secret duties^ wherein the sincerity and ardency of their souls is most expres-

* O si nobis animam boni viri liceret inspicere, quam pulchram faciem, quam lauctam, quam ex ma^ifico, placidoque rol^eutera videreaun! Scuec*

sed, sxe only known to God. And tuch is the eseedlent humility <yf the saints^ that the more they are enriched, and abound with the gracious influences of the Spirit, the less they discover to the ivorhl; as the celestial bodies, when in nearest conjunction with the sun, and most filled with his light, are least in appearance to the inhabitants of the earth. But there is a ^^ book of remembrance before him, for them that feared the Lord, and thought upon his name. And they shall be mine, saith the Lord-of Hosts, in the day when I makeup my jewels: and 1 Mall spare them as a roan spares his son that serves him.'' Mai. 8. 16, 17.

' 3. The conscience of every man shall then be opened, and '^ give an accusing or excusing testimony of all things ;" Rom. 2. 15, 16. for these acts of conscience in the present life, have a final respect to God's tribunal. And though the accounts are so vast, there shall be an exact agreement between the books of God's omniscience and of conscience in the '^ day of judgment/' Now indeed the conscience of man, though never so inquisitive and diligent in examining and revising his ways, ia unable to take a just account of his sins. As one that would tell the first iqppearing stars in the evening, before he can reckon them, others appear and confound his memory with their number: so when conscience is seriously intent in reflecting upon itself, before it can reckon up the sins committed agunst one command, innumerable others appear. This made the psalmist, upon the survey of his actions, break forth in amazement and perplexity; f^ Mine iniquities are more than the hairs upon my head, therefore my heart fails me." Psal. 40. 12. But it will be one of the miracles of that day, to enlarge the view of conscience to all their aios. Now the records of conscience are often obliterated, and the •ins written.therein are foi^tten; but then they shall appear in so clear an impression,* that the wicked shall be inexcusable to themselves, and conscience subscribes their condemnation. And O the formidable spectacle, when conscience enlightened by a beam from fieaven, shall present to a sinner in one view the sins of his whole life I Now conscience is a notary in every man's bosom; and though it is not always vocal, yet writes down their actions. *< The sin of Judah is written with a pen of iron, and with a point of a diamond it is graven upon the tables of the heart/' Jer. 17* K But then it shall be compelled to give a

fiiU chaige agiiatt the guilty. Of thh vfe hwe ma iaUCUe pre-9ag^ in this world, wheii comcieftee mms the ptrint agMmt the breast of a sinner, and enfor6ds the tongue, by a secret instigap-tion, to aecose the person. And this infonotiatioa of consctenoe at the last will make the sinner speechless: for the book of ao* counts with divine justice, was always in his own keeping; «od whatever is recorded. there, was written with his own hand* And how will those hardened sinners thai now kick against the pricks of conscience, be aUe to repel its strong and quick aocu* sations before that terrible tribunal ?

4. Other numerous witnesses will appear to finish the proceaa of that day. Not as if God that knows all things, wants information, but for the public coniriction of the wicked.

Satan will then bring in a bloody charge against Ibem. Such is his malignity, that he is a complainer of God to man, aad by calumniating the blessed Creator, seduced our first parents; and he is the accuser of men to God. He is styled the ^^ aocuser of the brethren before^ God day and night." Rev. Sometimes fiJsdy^ as when he taxed Job, that his piety was men^nary; and often truly, to provoke t^e divine displeasure* But though hb cliarge be just against them as sinners, yet as pemtent sinuers they are absolved by the Judge upon the throne of graoe« This we have represented to the pr«qpbet Zechary, '^ Joshua the high priest, a type of the church, standing before the angel of the L<Mrd, and satan standiiig at his right hand to accuse him;" Zech. 3. 1, 2, 3. for that was the phice of aocuseis. But Christ the blessed reccmciler interposed ; ^' And the Lord said to satan, the Lord rebuke thee, O satan, even the Lotd that hath cboseii Jerusalem, rebuke thee."' But he will principally act the part of an accuser at the last judgment. This is intimirted in.diat fear* fill imprecation, '' Let satan stand at his right hand: when he is judged, let him be condemned." Psal. 109. 6, 7* He is now an active watchful spirit, whose diligence is equal to his mahce, and by glittering snares, or violent temptations, draws men to sin. But then he will be their most bitter accuse, not from aeat of justice, but pure malignity. Then he will aggravate their crimes by the most killing circumstances, though in accusing them he indites himself^ their sins beh^ usually done^by his solicitations.

And the wicked themselves will accuse one anoth»« In thisi

ceAF. iv» jrmiKAL h^^qukht* S33

world feUow-simwra usually conceal one another's wickedness, IMtraioed by their OMm obnoiriousness. But then all that have boen jointly engaged in the commission of sin, will impeach each other. The vohiptuous sinners that have excited one another to hict or luxury; << Come let us take our fill of love till the morning.'' Prov. 7. 18. <' Come i wiU fetch wine, and we will fiH onmehes with strong drink; for to-morrow diall be as to*day, and much more abundant." Isa. 56. 12. All the charming companions and ass&eiates will with fierceness charge one another. And the malicious cruel sinners that say, ** Come let us lay wait lor blood, let us swallow them up quick as the grave,'* Prov. 1. will* then, like enraged fiiries, fly upon one another. In idl sins of combination, the fnferibr instruments will accuse their directors for their pernicious counsel, and the directors will accuse the instruments for tlieir wicked compliance.

And aH the holy servants of God, who by their instructions, eounseis, admonitions, examples, have endeavoured to make the world better; especiaHy those who by their place and relation were more concerned, and more zealously and compassionately urged and persuaded those under their care to reform their Kves, end save their souls, will give a heavy testimony agunst them. Indeed the very presence of the saints will upbraid the wicked, for their resisting all the warning, melting entreaties, all the grove and serious reproofs, all the tender earnest expostulations, that were ineffeetual by the hardness of their hearts.

Briefly, the scripture attributes to the signs and circumstances of men's sins, a vocal evidence against them. Thus the prophet speaking of the house built by rapine and extortion, <^The stones of the wall cr}', and the beams answer them," Hab. 2. 11. and with concurrent testimony accuse the unrighteous builder. And St. James declares, that ^^ the wi^ges of the hireling, kept back by fraud, cry against the oppressor. And the rust of gold and silver tueailured-up,-isa vdtness against* the covetous." Jam. 5. 3, 4. And this by the recc^nitkm of conscience wilTbe ft memorial agaftist them hereafter.

To what the scripture speaks of this kind of evidence of men's sins, I shall add a useful representation framed by a heathen, to signify'that wickedness, how secretly soever committed, shall be brought to light in judgment. He tells us, " That the soul of a Yery guilty wretch was after death arraigned before one of the

severe judges below. And at his trial, because lus atrocioua crimes were done in secret, he stood upon his defence, denying all. The judge commanded his lamp to be produced, that was an eye witness of his wickedness. The lamp appeared, and being demanded what it knew of him ? answered with a sigh, would I had been conscious of nothing, for even now the remembrance of his villanies nudces me to tremble : I wish my light had been extinguished, that the oil that maintuned it had quenched it But I burnt with disdain, and cast about some sparks to (ire his impure bed; and was grieved that my little flame was so weak as not to consume it. I said within myself, if the son saw these villanies, it would be eclipsed, and leave the worid in darkness. But I now perc^ve why I was constrained to give light to him, that being a secret spy of his uodeanness, his thefts and credo ties, I might reveal them." But we that are enlightened by faith, and know that God is omnipnesent, and that whate?er sin is done, thcnigh in the deepest and darkest recess, is manifest to htm, *■ have no need of Lucian's lamp to make our judge to be feared by us. The impartiality of the sentence will meke the justice of God conspicuous before the whole world. This consists in two things. 1. There will be no distinelioii of peisoos. 2. There will be a distinction of causes in that judgment; and according to their nature, the sentence will pass upon all.

1. There will be no distinctiott of persons. In human coarts the judges sometimes extend and am)4ify, sometimes contract or smother the evidence, and are more rigorous or favourable in their sentence, as they are biassed towards the persons before them. But the Righteous Judge of the worid is inci4)able of being inclined to favour or severity upon such base motives. This is frequently declared in scripture, to possess us with his fear. ^' If ye call upon the Father, who without respect of persons judges according to every man's work, pass the time of your sojoummghere in fear.'' 1 Pet. 1. 17. No spiritual privileges upon which men are so apt to presume, viz. that they are members cS the reformed church, that they are enriched vrith excel-l^t gifts, that they enjoy the ordinances in their purest adminis-

* Ipse tiofieiidus est in pablico, Ipse in secreto. Lacersa ardeC ? videl u, Lacerna eztincta est ? videt te. In cubile intras ? videl te. In corde versa-rifl ? Tidet te. Ipsum time.

CHAP. IV; STBRKAL JtJDGMBMT; SS5

tration^ will ay^I them without real holiness in their hearts and lives. The being united to societies of the most glorious profes* sion, of strictest purity, and sublime devotion, does no more prove one to be a real saint, than the being of an eminent company of merchants proves one to be a rich citizen. '^ Those that bow the knee and not the heart in faithful reverence, that give the empty title of Lord to Christ, without the tribute of obedience, will be rejected by him. Many shall say at the day of judgment. Lord, Lord, we have prophesied in thy name, and done many wonderous works." Mat. 7. 22. ^< Then will the Judge say, I know you not; depart from me ye workers of iniquity." No degrees of civil greatness will be of any moment and advantage in that day. Saint John testifies, ^' I saw the dead, small and great, stand before God," in an equal line, to receive their trial. King$i shall then be divested of their imperial titles, of their crowns and sceptres, and their robes of state, and only be accompanied with their works. Of this we have an undoubted proof, in that they are no more exempted from the common law of dying-than the meanest slave. Death, that rugged officer, arrests them without ceremony, and summons tliem to appear before that tribunal. The royal purple could not protect Herod from being devoured by worms. The apostle speaks indefinitely in the fore-cited place; " He that does wrong, shall receive for the wrong he has done; and there is no respect of persons." Col. 3. ult. No circumstantial accidents can derive pure worth, or truly debase persons, but inherent qualities, and actions that flow from them: and aocordingly, <^ the high and holy God" will accept or disapprove them. What St. Paul observes of the saving grace of the gospel being, indifferently offered to all, is applicable in this «ase. He tells us, ^^ Inhere is neither Greek nor Jew, Barbarian nor Scythian, Bond nor Free," Col. 3. 11. are preferred or excluded upon a carnal account, but that all may equally partake of the spiritual blessings. Thus the difference of nations will be no privilege or prejudice to any in the day of. judgment. The most rude and contemptible shall have as fair and equal a trials as the most polite and civilized : the ignorant Barbarians as the learned Grecians, that so much boasted of their vain excellencies above them: the negroes in Africa as the people of Europe; for they have the same relation to God their Maker, and as truly bear the impression of God stamped upon the hu-

man nature in the creation, and therefore oommon to the whole species of mankind. An image may be fashioned in ebony us . well as in ivory. Briefly, all men are equally subject to his laws^ and shall be equally accountable for their actions. ^ The rich and the poor shall then meet together, without distinction^ before God the Maker and Judge of them all/'

2. There shall be a distinction of causes, and every man be judged '' according to his works," the tenor of good works, and the desert of bad. The apostle assures us^ ^' That whatsoever a man sows, that shall he reap: he that soweth to the ilesh^ shall of the flesh reap corruption; bnt he that soweth to the Spirit, shall of the Spirit reap life everiasting." Gal. 6« 7, 8« The harvest shall be according to the seed both in kind and measure.

<^ Those who by patient continuance in welldoing, seek for glory, and honour, and immortality, shall obtain eternal life.'* Rom* 2. 7. Indeed, *^ eternal life is the gifl: of infinite bounty/' Rom. 6. ttlt. nay oS ^'pure raercy,^* Jude 21.'atid mercy excludes merit. It is said of the blessed martyrs, who contended for the truth and purity of the gospel to the death, that '^ thdr robes were washed white in the blood of the Lamb,'' Rev. 7. 14. not in their own blood. Their right to heaven was from the application of his merits to them. But the reward is di^nsed from God according to the evangelical law; not only as a mag* nificettt prince, but as ^^a Righteous Judge." All those to whom the gospel promises eternal life, shall infallibly obtain it, and none that the gospel exdudes. Those who were sensible of their sins, and cordially forsaking them, did humbly and entirely depend upon the grace of God, through the blessed reconciler and Saviour, shall be justified and glorified. Then the Judge will disoem between unfeigned faith and vain presumption, and will justify the futh of the saints by the genuine fruits of it, '^ the godliness^ righteousness, and sobriety of their lives," and a victorious perseverance in then duty, notwithstanding all the pleasing temptations or tortures to withdraw them firom iu Thus the apostle expresses his humble confidence; ^\l have fought the good fight, I have finished my course; henceforth there is laid up for me a crown of righteousness^ which God the Righteous Judge will give me at that day, and not only to me, but to all that love his appearance." 2 Tim. 4. 5, 8. We read

in the description of the last judgment; that ^'the book of life ^as opened: the names of all that were written in heaven^'' Rev. 20. 12. shall then be declared, that it may appear they are ^< saved by grace/' For it was his most free pleasure to select some from the common mass of perdition, who were naturally as guilty and corrupted as others, and to predestinate them to eternal glory, and effectual persevering grace to prepare them for it. *^ The saints are created in Christ Jesus unto good works, which God hath before ordained, that they should walk in them.'' And the new creation is as undeserved and entire an effect of God's love as the first was. But it is said, <^That every man was judged according to his works." For eternal election docs not entitle a person immediately to heaven, but according to the order established in the gospel. Thus the King at the last day speaks to the.elect; ** Come, ye' blessed of my Father, inherit the kingdom prepared f6r you before the foundation of the world: for I was hungry, and ye fed me ; naked, and ye clothed me."' Mat. 25, 34, 35.

And according as the saints have excelled-in ftdblitv and zeal in God's service, they shall be rewarded with a more excellent glory. The stars of the supreme heaven are of a different brightness and greatness, as the stars of the visible firmament. Indeed all are perfectly happy, withowt * jealousy that any is equal or ^peribr to them in that kingdom. But God will crown hi« own grooes as the samts have improved them. Our Saviour valued th£ widow's two mite^, as transcending all the magnificent gifts of others, because of the degrees of love in the giver. There was a richer mine of affection in her heart, gold of a more noble rein, more pure and precious than all their riches. This was of greater price in God's account, who weighs the spirits in his balance. God >'will accept and reward according to what a man has, tod not according to what he has not." 2 Cor. 8. 12. He that improves but *wo talents with his best skill and diligence, shall have a greater reward than another that had ten talents, and "was remiss and less careful to employ them for his master's' proftt. The rule will be exactly observed, '^ He that

* Plus amani tllad regnam In quo noo tiiaeiit habere consortcs. Jwg. dt Civii. D«i.

VOL. III. y

SOWS bottntifully, fthall reap l>ountifully > and he thai sows spar ringly, shall reap- sparingly."

And if God wiU be thus impaitial in rewarding the ^nts, much more tn punishing the wicked. For the remaneratioii of oar duty is the effect of his most free favour; but the reeom-pences of sin are due^ and decreed by justioe, in number, we^ht, and measure. The severity of the sentence will be in proportion, as men's sins have been^ more numerous and heinous. Although all the damned shall be equally miserable in despair, ail broken on an endless wheel, yet the degrees of their torment are different. Sins of ignorance are extenuated in comparison of lebei-lious sins against knowledge. The first are like a senrant's dashing against his master in the dark, the other like the insolent striking him in the light: and as they incdr great guilt, wiU expose to great punishment. Accordingly our Saviour predicts, *^ That the servant which knew his Lord's will, and prepared not himself, neither did acoording to hi^ will, ^hall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes,, shall be beaten with few stripes.^' Luke 12. 47, 48. Inactive knowledge is worse than ignorance. For this reason the case of heathens will be more tolerable than that of the Jews: for though some natural principles were strong and quick in their minds, that made them sensible of their duty and danger, yet they were not so clear and perfect as the law delivered by Moses. Those sins that were infirmities in a pagan, were presumptuous in a Jew, And the case of the Jews will be more tolerable than of disobedient ehristiuis, who enjoy the gospel less charged with ceremonies,.and more abundant in grace than the Mosaical dispensation. Those that have set before them the life of Christ, the model of all perfection, that are excited by such loud calls " to flee from the wrath to come,'' and yet are deaf and regardless to the commands, nay to the melting invitations and precious promises of the gospel, shall have a more intolerable judgment than the most guilty sinners, even the Sodomites and Sidonians that were strangers to it. Tlbe precious blood of the Son of God despised, induces a crimson guilt. And as sins are committed with pride and pleasure, with eager appetite and obstinacy, the revenge of justice will be more heavy upon persons.

GffAP. IV« BTfiRNAL JUDGMBKT. SS9

More particularly, siiis of consequence, whereby othei^ are drawn to sin, will heighten the guilt, and the retribution of jus^ tice will be to every man <^ according to his ways, and according to the firuit of his doings/' ler^ t?. 10.

This will principally concern superiors in eminency of place, whose dignity has always a concomitant proportion of duty. Their vicious actions are aeamples, and their cncamples more powerful rules than their laws, and give countenance to others to sin licentiously. They "sin with a high hand," and involve the ruin of innumerable pei^ons that depend upon them: as the dragon in the revelation, whose fall from heaven drew a train of lesser stars with him. And all inferior magistrates, who by personal commission, or partial connivance, encourage and harden others in sin, and by their power discountenance serious religion, and obstruct the progress of it, heap up damiuHtion to themselves.

And the ministers of the word, who are obliged to '^ watch for the souls of men ;" and should, like the heavens, by their light, influence and motion, their doctrine and lives| guide and quicken others hi the ways of holiness; if by their neglect and wickedness others are lost for ever, their account will be most heavy and undoing.

Of this number are those, who by their unholy cooveraatioii weaken the authority and efficacy of the word, and more successfully persuade men to do evil, than by their preaching to do well: for we are apt to take deeper impression through the eye than thftNigh the ear, and to follow the physician's practice rather than his counsel. These " perish not akine in their iniquity.'' And such who are unfaithful dispensers of the treasures of their Lord, and by loose doctrines corrupt the minds of men, to fancy a mercy in God derogatory to hii holiness, that although they live indulgently in sin, they may obtain an easy pardim and happiness at last: and such who employ tlieir high commission for low and base ends r those who instead of " preaching Jesus Christ, and him crucified,'' the pure and saving truths derived from the fountain of the gospel, entertain their hearers with flashy conceits, and studied vanities, to give a relish to curiosity, and to have the applause (rf fods, and obscure the native mti* jesty of the word, enervate its force, and render it powerless to conscience. *

Y 2

And those who spend llictr zeal in things of no monent to salvation, and let fly bitter invectires against those that dissent from them in unconcerning matters, by which they baiden atheistical scomers in vilifying the office of the ministry as t carnal inven^n, set up and nsed for secular ends; and indilce others to place religion in formalities, and slight colours of it, as if conformity to needless rites would exdude the defects of sub-stastial holiness.

• It is observed in the ChaMee paraphrase, when God was io-quiring of Cain concerning Abel, that he chai^^es him, ** The voice of thy brother's blood cries unto me :*' as if Cain were s murderer, not of a single man only, but of a numeroos race that might have descended irom his brother. Thus a wicked minii-ter will be charged, not only for murdering himself, but as manv precious souls as might have been converted and saved,' if he had faithfully performed his duty.

And parents that should instil tiie principles of godliness into their children in their early age, and season their minds with the knowledge of the divine laws, to i^gnhte their lives, and make them sensible cyf their obligations to obey them; that shaidd recommend religion to their aflbctions by an holy and hesvenlj conversation, if by the neglect of their duty thw children aie exposed as a prey to the tempter, and ruined for ever, it will enhance their last reckoning, and increase the score of their guilli beyond expression.

* And masters of families, imd all others- that have authority sod advantage to pneserve or reform irom evil those that-ive cooiBut-ted to their care, and to instruct and command them to do what is pleasmg to Crod, and profitable to their sduls, will be sadly accountable far those that perish by their neglect.

In short, we see by common exf)erience, that company and mutual consent is a usual motive to sin; and many persons that alone would with abhorrence rejeoC some temptations, yet are sociably sinAiL Now all those Who by exdtation or example, lead others to destruction, «s they are first in sin, will be chief in punishment. We read in the parable of the rich Voluptuaiy, Luke 16. 28. that h^ng in hell, he desired a messenger might be dispatched from the dead to warn his brethren, lest they should come to that place of torment. Is there such charity in

heli to the souls of others ? * No, that (uroace always bums with its proper flames^ there is not a spark of that divine fire there: but remembering how guilty he had been of their sins, feared that his torments would be increased by their coming thither. Society in endlesa sorrows does not divide, but reflect them.

Now if damnation for sin be such a misery as is expressed in the scripture by the most violent figures, and words of the heaviest signification; if all the possible tortures suffered here are but a lenitive to the preparations of wrath in hell ; how miserable shall those be, who, as if a single damnation were a light matter, do not only commit sin in their own persons, but are in combination with satan to corrupt and destroy others, and multiply, damnation against themselves ? These '^ treasure up wrath against the day of wrath.''

Briefly ; The whole process of that day, the arraignment and sentepce will be so ordered, the righteousness and reasonableness .of the proceedings will be so manifest, as to clear the Judge, and confound the guilty. ^' God will be justified in his sentence, and overcome when he judgeth."

* Hon orat pro fratram salote qaft noD tangttnr reprobni, ted pro te ne Ipsltts torneDta ex cooBorCIo fratram aitfeatttor. Brayea.

t3

CHAP. V.

An excitation to confirm oar faith of the eternal jodf^ment. Reason sees the DeceMity of a fntnre judgment. Divine revelation exiireMly dedarei it. Considerations requisite to osake faith effectual. The beUcf of a fatire judgment clears the honour of God's governing the world, from the imps-tatioo'of unrighteousness, with respect to the prosperity of the wiclifdi and the sufferings of the saints. It is a powerful support to the sainti io their persecutions. The belief of this is effectual to restrain from lecret cins. It is a powerful remedy against the pernicious pleasures of lio. The considerstion that the Son of God clothed with our nature shall jodp the world, affords great consolation to his people, and is a motive of great terror to the wicked.

III. JL Now come to the application of this great doctrine.

1. Let us from what has been discoursed of judgment to come, be excited to confirm our faith in this great and useful doctrine; and by serious and frequent thoughts to apply it to ourselves. Some within the church have only a superficial belief of this, as a pomt of the religion wherein they were educated; but carnal affections, fear, hof>e, love, and desire, control their assent as to its operation upon them. They believe in the general that God is the Judge and rewarder of our actions, and in the absence of temptation resolve to .obey him: but when a strong trial comes from some temporal good or evil that is present, their fidth is negligent and inactive to keep them from sin. Now to make our faith powerful, we must,

(I.) Confirm it by convincing arguments, that it may be an undoubted assurance, a certain light, directive and persuasive in the course of oar lives. Some doctrines of religion that are of an incomprehensible nature, and should be received with silent adoration for the authority of the revealer, are obstinately contradicted by some, upon a vain pretence that nothing is to be believed that will not endure the rigorous inquisition of reason, and be comprehended by our narrow minds: but reason, though darkened, sees the necessity of a future judgment. Nature and scripture testify there is a God, and that he has a right, and power, and will to distribute the rewards of virtue^ and the pe-

nidties of vice to his subjects. To deny this, is directly against the implanted notion of the Deity in the heart of man. There is a real difference between moral good and evil, not depending upon opinion, but arising from the immutable nature of things, and the eternal law of God. Otherwise considered in itself, it were no more faulty to murder a parent, than to kill a fly; nor to rob a traveller, than to chase a deer. But the conscience of the most profligate wretch would startle at such an assertion. The di6(k>sition and admirable order of the world in its various parts, and the vicissitude of seasons, declare to the obsenring mind, that a most wise, good and powerful God governs and preserves all things by his vigorous influence. And can it be that the divine providence, so visibly wise and good in regulating the course of nature, should be defective towards man, the most noble part of the world? And can it be extended to human affairs, if there be no other than the present state, wherein the righteous are afflicted, and the wicked prosper? where sins of the deepest stain and the loudest cry are unpunished; and the sublime and truly heroic virtues are unrewarded? nay, where vice receives the natural reward of virtue, honour and felicity; and virtue the just wages of vice, disgrace and sufferings? It is necessary therefore that there be a future state, and a righteous distribution of rewards^ according to the good and evil of men's actions here.

The heathens disguised this terrible truth under the fictions of the infernal judges, Minos, and Rhadamanthus, and Eacus. And the furies and vultures, and fiery lake, which they thought tormented the wicked in the next world, * discover what apprehensions they had of the desert of sm, and the punishment that-oertuniy attended it. The guilty would fain be freed from the terrcws of it, and strangle conscience, that is bound over to give testimony in the day of judgment, that they may sin without •cruples. But thoi^ fear be a troublesome and invohintavy passion, they cannot totally extinguish the internal sense and presages of future judgment: bat as the motions of courage came upon Samson at times; so conscience awakened by sharp afOietions, by jsudden dangers, and the approaches of death, makes a sad deduction of past sins, and forecasts cruel things:

* T«8tiaoaium SDlme natoraliter CbristlaDV. Tert. Y 4

S44 BTBRNAL JU»filiBMT« OlAff. V«

it cites the offender before tlie enlightened tiflranal of heac^ea^ aeourges with remorse, and makes him feel even here the strokee of hell. Though the sin be secret, and the guilty person power* ful, not within the cognizance or reach of human justice, yet eonscience has a rack within, and causes pain and anxiety, by fearfiil expectations of judgment to come.

And divine revelation is most e3q>ress in declaring this great truth. The light of faith is more clear and certain from the in-iUlible word of God, tlian the lig^t of reason. Before the flood, Enoch in the early age of the world foretold it; << Behold, the Lord cometfa with ten thousand of his saints, to execute judgment upon all." Jude 14, 15. Solomon under the law repeats this doctrine, that ^^ every secret thing shall be brought ifito judgment, whether good or evil." Eccl. 12. And God himsetf speaks in the sublimest style of majesty, and swears by himself, for our firmer belief, <'As I live, saith the Lord, every knee shall bow to me, and every tongue confess to God,'' Isa. 4d. 2, 3. the ^lory of his justice. FVom whence the apostle infers, ^^ So then every one of us shall give an account to God for himself." Rom. 14. 10, 11. In the gospel we have distinctly described the per-* son of the Judge, the glorious attendants of his coming, and the manner of his proceedings in that day. Mat. 13.42,43. & 24« 30, SI. Now the many predictions in scripture, so visibly ac^ complished in the person of Jesus Christ, and by him, give infallible assurance, that all his promises and threateuings are equally certain, and shall be fulfilled. * As sure as our Saviour is come m his humble state, and has accomplished the prophecies of hk sufferings, he will come in his gloiy to judge the world.

(2.) That the belief of eternal judgment may be powerfiii m our hearts and lives, it must be actuated by fi-equent and serious thoughts.. Faith gives life and efficacy to our notions of eteraal things, and consideration makes our faith effectual As the na« taral life b preserved by the activity of the vital prindples, the cireulmtion of the.blood, the drawing of the breath, the motioQ of the puke $ so the spiritual life is maintained by the> exercise of grace. Theeamai affections dare not appear before reason and conscience, when awakened by the serious believing consideratioa

* An Tcre eztribait Dobis omDia que promuU, & de solo die JadicH noo fcfellit? Jitg.

of eternal judgment. The evangelists relate, that when our Sa* viour was asleep in the ship, a 6udd«i tempest arose that was likely to over-set it in the sea: bnt awakened'by the cry of his tfsciples, ^' Lord, save us, we perish; he presently rebuked the wind, and a calm ensued." Thus whilst the habit of faith is asleep in the soul, there will be great danger from the concur* vent violence of temptations and corruptions; but when it is awakened by lively and powerful thoughts^ it does miracles in subduing the strongest lusts. It is monstrous and beyond all belief, did not sensible experience make it evident, that notwith*-stdndiug the minds of men are convinced of the certainty of the divine judgment, and the recempenoes that immediately follow^ yet their wills remain unconverted, and their affections cdd and inactive in their preparations for it: that such numbers who have so much Christianity as to believe that an irrevocable doom will pass upon the wicked, and so little Christianity, that they cannot justly hope to escape from it, yet are so carelesss of their duty, nay joyful in their sinful courses, as if judgment were a dreadless thing. What is the cause of this prodigious security? It is the neglect of considering that <* we must all appear before the judgment^seftt of Christ, to receive according to the thinga done in the body, whether good or evil."

The next cause of this stupidity is, that-they put '^the evil day" at a remote distance: as the scorners said, '^ The vision is s^for many days:" they study to be secure^ and delay their prepa^ rttticms, presuming to have time enough before them. Their senses and (acuities are so employed abroad in the world, that they have neither leisure nor desire to think seriously of it. Their hearts are <o ravished with dreams of sensuality, and en-^•ged in terrene affairs, that they are very averse from exercising Cheir minds upon sueh displeasing objects.

Vain men J how willingly do they deceive themselves ? The Judge himself declares, << Behold^ I come quickly: his throne is like a fiery flame, and his wheels as burning fire;" an emblem ct his swift coming to judgment. Can they be assured of lifi» one hour .^ The day of death is equivalent to the day of judgment: for immediately after there is a final decision of men's atates for ever.

I have read of an excellent preacher, that in a sermon described the last judgment in all its te/ror^ with such ardent expres-

S40 BIBAMJX JUIMSMANT* CHAP. V.

aioDs, and those aoimated with rach an affecting voice, Ruch an inflamed countenance and action, that hia beams broke forth into passionate cries, as if the Judge himself bad been present to pass the final sentence upon them. In the height of their commotion, the preacher bid them stop their tears and passions, for he had one thing more to add, the most afflicting and astonishing consideration of all the rest, that within less than a quarter of an hour, the memory and regard of that which so transported them would vanish, and their affections return to carnal objects in tlieir usual manner*

The neglect of consideration makes even the doctrine of judgment to come to be without efficacy. It is necessary tberefOTe that the belief of this be so firmly seated in the heart as ita throne, that it may command the thoughts to be very attentive to it, and may have regal power over our wills and affections^ that our lives may be ordered according to its rules*

2. The consideration of eternal judgment will vindicate the proceedings of divine providence, and the honour of God's governing this world, from the imputation of unrightemisaess. God is provoked every day, yet spares the wicked, and heaps an abundance of favours on them* His patience and goodness they profanely abuse, and become more obdurate and inflexible. They are apt to blaspheme the excellency of his nature in their hearts, Psal. 14. 1. thinking that he is ignorant or careless, impotent or unjust. They implicitly deny his providence and judgment, that he docs not observe their sins, and will not require an account for them: or else they interpret his permission to be an approba^ tion of their sins. ** These things hast thou done, and I kept silence; thou thoughtest I was such an one as thyself." Psal. 50. Thus the heathens transplanted the vices of earth to heaven, and represented their gods to be sensual, jealous, fiirioua as men, and accordingly expect an easy absolution for their sins. Or else the distance of judgment to come so hardens them, that they hear God's thunder with less fear, than boys do their squibs *and crackers. ^^ Because sentence against an evil work is not speedily executed, therefore the hearts of the sons of men are fdlly set in them to do evil.^' Eccles. S. 2. But how desperate ^ the madness of sinners? God now ^< seems to wink at their sins,'* Acts 17. 30. but hath appointed a day of accounts. He suffers them to live in prosperity, '^ but they are reserved to the

day of judgment to be putiiahed/' 2 Pet. 2. 4. and poMiblj sooner: for sometimes they are cut off by visible vengeance, to convince the world that the.Supreme Judge does not *^ bear the tword in vain." But though it is delayed for a time, yet he declares, that " their sins are laid up in store with him, and sealed up among his treasures. To him belongs vengeance and re-eompence/* Deut. 32* 34. He is a mild Judge now, and Jiis clemency suspends their punishAient; but justice will not forget it, Amos 8. 7. He threatens the secure sinner, << I will reprove thee, and set thy sins in order before thine eyes/' Psal* 50. 21. How will the scomfol obstinate sinner change complexion, and tremble, when an army of sins more terrible than so many, furies shall be ranged in battle, and with fiery darts wound his naked soul ? How will the stubborn atheist, that pleases himself with vain imaginations of the eternity of the world, and the mortality of the soul, be confounded when he feels the truth of scripture threateuings to his eternal sorrow ? then all their railleries will be turned into lamentations. It is not for * want of power that .God spares the wicked, but because they are always in his hands, and he can make them as miserable as they are sinfol when he pleases. It is not through the neglect of justice, but for most wise and holy reasons, as shall appear in the last day, when a decisive irreversible judgment shall be pronounced, and immediately inflicted upon them before the world. When an f actor at Athens spoke with admiration of riches, as the most valuabU acquisition, and of the felicity of rich men; the pecyle were in an Aiproar at the immorality of the speech, and were ready to chase him ftom the stage. But the poet himself appeared, and desired them to stop their fury till they saw the catastrophe, X ^^'^ wretched end of that sordid miser. Thus We are apt to accuse the ways of God when the wicked flourish ; but we should stop our tumultuous thoughts, for their end will absolve divine provi-

• Can babest in pstcstete ?iiidistom,'n«vsU4U tesere patientlsB. Qh IprMS. dc kou* Patient

t '^ XP^'^' 8«f/«/Mt xoXXifov /SpoTOif, &c.

X Cam hi aof iMimJ fcnui in Trasoedia Euripidii pronantiati etsent, to* im popaluB ad ejiciendum & actorum & carmen coniarrexU nno impeto: donee Euripides In medium protUult petens at ezpccUtrent, vldereotque qaea admirator aari ezUnm fscereC 5«we* Bpi$t> 115.

^eoee front ait imdue reflectumt upcn the aoeooiit of thdr tem* floral happiiicss*

And the soutid belief of thu will rectify all mittakiiig appre* hensions, and dear all perpfenn^ appea r ances about the sufler* i^gs of the righteous here.

Indeed if we consider the holiest men as thev are smners, their afflictions aee so far from blemishing the justice of God, tluit they are the signs of his mercy: for all is a fitvour on this side hell to those that desenre it. David, an excellent saint, ae-jLnowledgeth the righfeeoosness of- God's judgment with req)eot to himself. But when the saints suffer for a righteous cause; and as the psalmist expresses it, ^ For thy sake are we killed all the day kmg, and are counted as sheep for the slaughter/' Psal. 44. there is not a visible eonespowleney between the providence of God in his governing the world, and the unchangeable rules of justice, that those who do evil should sufler evil, and those who do well should be happy. As the apostle speaks to the peisecu-ted christians, ^' It is a righteous thing with God to recompense tribulation to them that trouUe you, and to you who are latra-bled rest with us.'' 2 Thess. 6. 7« Now there is a day coming when the persecutors shall be punished, and the samts be re* watded for all their sufferings, and the distribution of reeoinpen^ ces shall be in the presence of the world, for the glory of divine justice. For the distinction that is made between men at deaA is private and particular, and not sufficient for the honour of God's government. But at the last day all men that have lived in several successions of ages shdl appear, and justice have a solemn process and triumph before angels and men. As some excellent piece that is to be exposed to public view> is eove^ with a traverse, to prevent the disturbance in the working, and the discovery of the work till brought to such perfection as wiR surprise vrith wonder those that see it: so God is pleased to co^ ver his proceeding for a time 3 but in the last day there vrill be ^^ such a revelation of the righteous judgment of God," Rom. 2. 7. that those who now doubt, or complain of his justice, shall admire and adore it.

3. The belief of this doctrine, as it vindicates divine providence, so it is powerful to comfort the saints under persecutions for righteousness sake 3 especially when innocence is wounded with slanderous darts,, and calumnies are joined with empties.

QflAP^ V. . I^JtaBiAi^ HJX^QUEST^ S49.

Mpmeotifig them a» worthy of imblic hatred. It was one of

the 8ubtile artifiees of Julian the apostate, to xnii^le the imaget of the heathen gods with those of the emperors, that die doing reverenee (as the ch^stians were oonmiaBded) to all together^ night imply tf dereliction and ren.ouncing of their religion, and their simplicity aeem impiety: or if, jealovs of .slipping from their prefiBSBioa, Aey tefiised to do it, they might seem to deny the eaqpressions of hononr due to their emperors, and be imputed ito suffer not as ehristian martyrs, but a* rebels. But the believing ocm^deratien of God's righteous judgment will mak^ them de* spise the oensoMS and repvoaches ^ mali6ioiisa dversaries« 'f With me," sabh-tfae apostle, 'Mt is a very smtdl thing that I sbouM be indgfidrhy mUn's judgtent $ he that*jndgeth nie is die Ix)rd/' 1 Cor, 4i fi. Ttie soberest censure was of ho more weight, com** pared with the' approbation ^f ;<Sod, than thfe lightest feather that flies in the air, put in the .scales ag^nst the globe of the earth. * :Tiw assuranoe of a righteoufl 6attse, and it .rfghteoils Judge, wtll pwa s ct f e te ihward and joyful, tranquillity of seid in the midst of sUfthe.st^nns of reproach «nd seAndaleustrnpn* tations; like the calmness of a haven wbsn the sea is tempesto** Ims wilhotttw Aiid'this will feetify belicfvers to bear #ith an iBvineiUci' courage all the vtoieoo^'.that is offered to them for their fidditfjrrto.Godk AU the wrongs and injmies'they endure; shim be tedieesad'wifch mflnite advahtage. The extremest evils to which th^yrarlt expdsed <or -CMst, araiilce thetshasiolB of fire sentfrom G^ not to consunke but eozulnct Eiias m triumph into'the fairest iieaven^ €rod will give diem pveseat support^ inward codsciatiohs, and a futwe erevn.. Thei^ ia^an^a^spointed day wbrn oppradsed itaoeenee: shail obtain the noUsst victory, end disgraced godUhtisB the ntoab pubHc'^and higfie^.* honour. << The Mth of Milcere christians diall be found to praise and gtory.'^ IrPet. 1.7« They may suffer onier die i3TOnay of tira^, but ahall. re^' fat the kingdom df eternity. The belief of diis, when firmly radBesAedin the-faeart^^' so posreriul as to make them ^^ glnry in the sharpest tribnlations,'' and joyfUiy triumph over satah, with his .perverted malignant vrorM*- Cantanio nmtpitixra^uk. Batatas, the sin, and a.great part of the

• Iolcrju4!c<m Jiistm, & csniciesUera tsam, nsH timere nlil csoBa»

troable of the siunts, arises frmn their weakness of faith, and not ]Nitiently waiting for the day of the Lord. When heavy persecn-tions and great distresses are continued by the restless adversa* lies, they are apt, through impatience and instability of mind, to be full of sorrowful complaints that God delays their particular ddiveranee. And as sometimes the clock outruns the motion of Ae sun, that is the true meamire of time; so their hasty desires prevent the eternal counsel of his will, that has determined tbie period of the miseries of his people, and of the prosperity of the wicked in the fittest time. And that he suspends his gloriom coming to judge the world in righteousness, diseoaragelh weaker christians, and makes them ready to faint *< in the day of adver^ sity. But the Lord is not slack in performing his promise, as men count slackness/' 2 Pet. 3. 9. There is not the least reason to question his fiddity and power, or to suspect his kwe and remembrance of his people. And as the stars of heaven enlighten the earth, but the can<Hes on earth, cannot enlighten the heavens : so the wisdom cS God's counsel and providence shoidd di* rect us patiently to expect his appointed time, but our glimmering reason cannot direct him.

4. The serious bcKef of future judgment is the most effectual restraint from secret sins. Men are apt to encourage themselres in evil upon the account of secrecy; it is die usual tinder of temptations* If solitude and silence, if the darkness efthe night, or any disguises may conceal their wickedness fh>m human eyes, they are bo^d and secure as to God. The psahnist declarea what is the mvfagfd principle Uiat actuates them, what is the language of their hearts: '' all the workers of iniquity bdtet themselves; they say, the Lord shall not see, neither shall the God of Jaeob veipird it." Psal. 94. 5, 6. But O the brotish felly irfmen, to think, because they do not see God, that he does not see them. As if one should shut his eyes in the fece of the sun, and do some foul abominable, thing, thinking himsdf to be unseen, be* cause he sees tio person. How vain is the impure diligence of the adulterer, the cnfty diligence of the deceiver, the solicitooa diligence of other sinnere to hide things from the Judge <rf all ? << Shall not God search it out, for he knows the very aecrets of the heart ?" What a confounding discovery will be made of secret wickedness at the last day ? Here obscurity is the mask of shame that conceals it from the world. Or if only childras

and fools tbat^re not capable to judge of the indecency and turpitude of actions, be spectators, men are not touched with shame for foul things. But then their wickedness shall be displayed before God, the holy angels and saints. The actual be« lief of this would deprive satan of one of his greatest advantages^ and be a blessed preservative from many sins that allure the con« sent by the temptation of secrecy. A considering christian will reject them with indignation, saying with Joseph, ^^ how can I do this great wickedness, and sin against God ?*' The sins undis* covered and unpunished by temporal tribunals, shall then receive a just recompence.

5. The remembrance of that strict judgment is the most natural and powerful remedy against sensual temptations that so easily insinuate and engage the hearts of men. St. Peter reckoning up the heathens' sins, <^ lasctviousness, lusts, excess of wine, revellings,'' and '< abominable idolatries" tells the christians, " that the Gentiles thoi^ht it strange that they did not run with them to the same excess of riot." 1 Pet. 4. 3, 4. As the disciples when our Saviotir walked upon the waters, thought he bad beien a spirit, judging that no real body could tread on them without sinking: thus men are apt to think it impossible to restrain their carnal appetites when allured by pleasing objects. But the belief of the terrors of ^ the Lord will damp the sensual afectioos when most strongly ittelioed to forbidden tMngs, and extinguirii delight in sin: for delight and fear are inconsistent. Therefore the wise preacher gives this counsel, <^ rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk hi the ways of thy heart, and sight of thine eyes: but know thou for all these things God will.bring thee to jodgment/' Eocles. 11. Thfs will change the iq>pre-hensioDs of the mind, and alter the taste of the appetite, and make the<me8t enticing and sTresistible lusts the objects of our greatest detestation.

6. The consideration that the Son of God, clothed with our nature, shall ju<%e the world, '< affords strong consolation" to his people, and is a motive of great t^ror to the tricked. How eon^brtable is it to his people that he who loved them above hisr life^ and was their Redeemer on the cross, shall be their Judge «o the throne ? <^ He is the same Jesus Christ, yesterday, to-day> and for ever;" the same indulgent Saviour in the exaltation

of his glory, as ^hen under sufferings, veproadi aad Aaa». He is described in that glorious appearance, by the coBJunct titlei oi his majesty and power, <« the Great God," Tit* 2. 12, 13. and of his compas^on and mercy, ^^ pur Savidur,'' to signify bb ability and a£fection to make them happy* When he conies with a heavenly train of angels to jui^;m«nt, he will be as tender of his servants, as when he suffered for thsm in his humble state. He that paid their debt, and seakd their pardon with his own blood, will certamiy publish the acquittance. How is it possible he should coodetun those for whom he died, and who appear with the impressions of his reconciling blood upon them ? How levivii^ is it that Christ, whose glory was the end and perfection of thdrlives, Phil. 1. shall dispose their stales forever? that he, who esteems every act of their charity and kindness done to ^is servants as done to himself, shalldispettse the blessed reward? << Then the King will say td them placed on his righthsad, come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world/' Matt. 25. 0 the transports of jdy to hea* thdae weeds from his Ufe«b|»athiag lipsl The prophet breaks forth'ittttui'^ecstacyy <^ how 'beautiful arethd feet of the messengers of j3ence, those that bring glad tidings of salvation! but how kntich more beautiful is the'&ee of the Author of our peace and salvation t" O how full ef sorenity, and clemency, and ^oiry! Thie^ eaipedtalie|n of this makes themlan^ guish with impatience for his conung. Though the preparatioos of that day are so dreadful, when ■*' the aun shall be darkened, and the moon: turned int6 blbod," A0t8.2. and the stars fail like leaves in autnmn, yfat it is styhd a ^' day of refreshnsent*' to the saints.

- But how dreadfril will his comib^. in'majesty to judgment be Co th^ wicked! * <^They shall see him ivhom theyhaare piereed/' and with bitlter kMeatatioa^refloeinbef the indignitiea.eftredts him. What excuses can they alledge, why tliey'did'abt beliere and obey iht gospel ? • Our Saviour revealed high'mystevies, but confirmed them with great miracle. He requiied! strict holiness, but offered divine geaee to enable men to do his wiiL ^ He poured forth his l^irit upon them,'^ but their! hearts were

« Vldetlft wlneTE qa« intfltitliff agawcUit latoc quoit piipo|>l»tii, ^asaisw fppertof, ftprppter ToyapvtnBeit, Dccio4fttreTolau(ii. ^f^»

Bs hard as rock^, and as barren as the sands. Then he will re* proach them for their insolent contempt of all the perfections of his divine nature, and the bleeding sufferings of his human nature to reconcile them to God : for their undervaluing ** neglect of the great salvation," so dearly purchased, and so freely and earnestly offered to them: for their obstinacy, that the purple streams that flowed from his crucified body, that all the sorrows and agonies of his soul were not effectual persuasives to make them forsake their sins: for their ^' preferring the bramble to reign over them," satan the destroyer of souls, and ungrateful ^^ rejecting the true vine," the blessed Saviour, who by so many miraculous mercies solicited tbetr love, and deserved their service ; this will make the sentence as just as terrible, and the more terrible because just* This will exasperate the anguish^ that the gospel shall be a ^^ savour of death to them ;" and the blessed Redeemer pronounce them ^^ cursed," and dispatch them << to everlasting fire, prepared for the devil and bis angels for ever." The judgment of the Redeemer will be more heavy than tbatpf the Creator. For all the riches of his goodness which they despised, shall be the measure of their guilt and woes. All the means of grace used for their conversion, but frustrated by their perverseness, shall be charged upon their score. What consternation will seize the wicked, when ten thousand accusers shall rise up in judgment against them, and not one advocate appear for their defence? Satan will be ready to aggravate their sins above his own : for although the superior excellence of his nature and state did heighten his obligation, and consequently his disobedience to his Creator, and that he sinned of himself, derived a guilt upon him exceeding that of man's original sin, who was seduced to his ruin; yet in that justice was so quick and severe, that the angels after their sin were immediately expelled from their blessed habitation, no space of repentance was allowed; and no mediator interposed to obtain terms of reconciliation with the incensed Deity, their doom was final and irrevocable : but after our rebellious sin, the Son of God, such was his immortal love^ was willing to be mortal to redeem sinful men, and fireely offered himself a sacrifice to atone the divine displeasure: and a day cf grace and long-sufferance was granted, and many compassionate invitations were sent from heaven to

vol. III. z

•often their stony hearts: bat they neglecfced and despised the grace of the gospel, and wiUiiUy excluded themaelTCs from mercy. In this respect tiiey are more guilty than the faUen aogeb; and justice will revenge the abuse of mercy. Do they hope to soften the Judge by submissions and deprecations ? Alas! he will be inflexible to all their prayers and tears. The Lamb will be then a lion armed with terrors for their destruction. Or can they appeal to a higher court to mitigate or reverse the sentence ? No, his authority is supreme, and confirmed by the immutable oath of God. Or, do they think to resist the execution of the sentence ? Desperate folly I The angeb, notwithstanding their numbers and strength, could not for a moment escape his revenging hand. The whole world of sinners is of no more force against his wrath, than the light dust against a whirlwind, or dry stubble against devouring fice. Or do they think, by a stub-bom spirit, to endure it ? Self-deceiving wretches! If the correction of his children here, though allayed, and for their amendment, make *^ their beauty and strengh consume away as a moth," how insupportable will the vengeance be on his obstinate enemies ? ^< Who knows the power of his anger ?" Who oan sound the depths of his displeasure ? ^

CIIAP. VI.

The consideration of eternal judgment ihould poweifally move os to prepare for it. Roles of onr acceptance in that day. Unfeigned faith io the Lord Jesns is absotately necessary for our acceptance. The pardon of our sins, and the rewarding our services, is npoa the account of our Savtour^s meri* torious obedience and sufferings. Sincere and uniform obedience vrill be only accepted of onr Judge. The frequent trial of conscience prepares us for the last judgment. This leads to repentance for past sins, and preserves from sins afterwards. The improving of onr talents will malce the last jndgment comfortable. The zealous maintaining the truth and cause of Christ, will be rewarded in the last judgment. A beneficent love to the afflicted saints shall then be rewarded An ezchation to watch and pray» that we may with comfort appear before the everlasting Judge.

*]. jL he consideration of eternal judgment should be a powerful incentive to prepare ourselves for it. The affair is infinitely serious, for it concerns our salvation or damnation for ever. Yet the pleasures and business of the world fasten men in security, and hinder the entire application of their minds to prepare for their last account. It is an awful caution of our Saviour to his disciples, *' take heed lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares: for as a snare shall it come on all them that dwell on the face of the earth.'' A dis* solute voluptuous course of life is joined with a brutish neglect of God and the soul: and the indulging the carnal appetite, though not in such enormous excesses as the profane are guilty of> alienates the minds of men from due considering their spiritual state, and lessens the preventive fear that makes us serious and diligent '^ to be found of God in peace." And others are so involved in secular business, that they are not at leisure to regard the ^^ one thing necessary:" their minds are so overshadowed with the cares of the present world, they cannot take a ;'ight aspect of tlie world to come. The flood broke in upon the old world whilst they ^' were eating and drinking, marrying and grvisg in marriage, buying and sellings" and destroyed them all,

z 2

The last fire will devour this world in the same wretched inco-gitancy, and stupid neglect to prepare themselves for judgment. *' As it was in the days of Noah, so shall it be in the days of the Son of man." It is a divine and solemn warning, ** Behold, I c-imc as a thief in the night: blessed is he that watcheth and keepeth his garments, lest he be found naked,'* without the robe of holiness, and be exposed to confounding shame in tliat day. When secure and careless sinners shall say, " peace and safety, sudden destruction will come upon them, as travail upon a womaa with child," as surprisingly, as irresistibly; " and thev shall not escape.'* Rut the ** wise foresee the evil," and esteem it th'^ir incomparable interest to secure the favour of the Supreme Judge. It is the inference the apostle makes from the certainty of our appearing before the Righteous Judge, *^ wherefore we labour, that whether present or absent," in this or the next life, " we may be accepted of him.'* 2 Cor. 5. 9. This was his great design, his chief care, his duty and his glory: never did any person more ardently aspire, and ambitiously endeavour for the obtaining a kingdom, than he did to secure his own acceptance with the Lord, in order to this, I will lay down the rules ol our acceptance in that day, and conclude the argument.

First. Unfeigned faith in the Lord Jesus is absolutely necessary, that we may be accepted. This is such a belief of bis all-sufficient merits, and his merciftil inclination to save us, that the guilty and self-condemned sinner entirely consents to the terms of the gospel, as well as to the privileges of it, with a reliance upon his merits, and a resolution to obey his precepts. He is a " Priest on a throne, a Prince, and a Saviour," and so must be acknowledged and received. Upon this condition his righteousness is freely imputed to us for our justification unto life, without which we must perish in our sins. For,

(I.) The best saints are guilty, and deeply obnoxious to the law, and the judgment of God is invariably according to truth; so that appearing in their sins, they will be cast for ever. God's tribunal, like that of the severe Roman judge, is reorum scopu-lusy a rock that dashes in pieces all the guilty that come to it. Therefore the psalmist so earnestly deprecates; '' enter not into judgment with thy ser\'ant, O Lord; for in thy sight shall no man living be justified." And the apostle, though a transcendent saint, divests himself of his own righteousness, that he may

be entirely covered with the righteousness of Christ; and renounces all things^ that ^^ he may be found in him as his surety" in that day of accounts, and obtain pardon by virtue of his satisfaction for sin. We cannot perfectly obey the commands, nor appease the displeasure of Ood: but the expiatory sacrifice of Christ propitiates the divine justice* This alone can make us stand ill judgment before the '* fiery law," and ^^ the fiery tribunal," and the ^^ Judge who is a consuming fire," to all the guilty that appear in their sins before him. The blood of the Mediator has sprinkled the throne of God in heaven; and our consciences being sprinkled with it by an unfeigned faith, we may appear before God the judge of all with a humble confidence, and enter into the holy of holies, the celestial sanctuary, with joy*

(2.) Not only the pardon of our sins, but the acceptance and rewarding of our services with eternal glory, is upon the account of our Saviour's complete righteousness. There are defilements in the persons, and defects in the works of the saints. Their most holy and fervent prayers are perfumed by the incense of his intercession, and so become gratefiil to God, Rev. 8. d* Our best virtues are mixed and shadowed with imperfections $ but in him all graces were conspicuous in their consummate degrees. Our obedience, supposing it perfect, is of no desert: '' when we have done all, we are unprofitable servants:" but his obedience was infinitely meritorious by the union of the Deity with his human nature, and is the foundation of the excellent reward. Not that his merits derive a value to our works to make them worthy of eternal glory: as some noble mineral infused into water, that is in itself without taste or efficacy, gives it a medicinal tincture and virtue; for this is impossible, since the infinite dignity of his person, and his most perfect habitual aiid actual holiness, that are the fountains and reasons of his merits, are incommunicable to our persons and works. But the active and passive obedience^of Christ is so satisfactory and meritorious, that God is pleased graciously to reward with the crown of life the mean services of those who are by a lively and purifying faith united to him.

Secondly. Sincere obedience, that is a uniform and entire respect to all the commands of God, will alone be accepted in that day: for his authority runs through all, and binds them on the conscience. David had this testimony from God himseli^ that

z 3

he '^ was a man after his own hearty that fulfilled all hit will/' And St. John refers the decision of our state to this, << if our hearts condemn us'' of any allowed sin of omission or commission, much more ^' God will, who is greater than our hearts, and knows all things." 1 John ^. 20, 21. But if the illuminated tender conscience doth not condemn us of insincerity, '^ we have confidence towards God," that he will spare and accept us not« withstanding our frailties, and give free and safe access into his presence. The lives of many are chequered with a strange disparity, they are restrained from some sins of apparent odious-ness, but indulgent to others ; they are strict in some duties, but loose and slack in others, as if they hoped by way of commutation to be accepted of God; to expiate their deKnquencies in one kind by supererogating in another. Some are painted pha-risees in the duties of the first table, very exact in the fbrmalittes of outward devotions, but gross publicans in the duties of the second; cardess of justice and ^equity, and charity to men; others are in appearance strictly moral in the discharge of their duties to men, and negligent of their obligations to God. But partial obedience can never endure the trial of conscience, much less of God. For what is the weak light of our minds, to the pure eyes of his glory? It will make us liable to inward rebuke now, and to open confiision at the last. St. Paul's *' rejoidng was fit>m the testimony of his conscience, that in simplicity and godly sincerity he hacfhis conversation in the world/' 2 Cor. 1. 12. And; as he expresses it in another place, it was his << daily exercise to have a conscience void of offence towards God, and towards men.'' Though our conquest of sin be not complete, yet our resolution and endeavours must be to mortify it in every kind. Though our obedience has not the perfection of degrees, we must be equally regarding the divine law. If there be any secret favoured sin, either of omission or commission, it will render our petitions unacceptable at the throne of grace, and our persons at the throne of judgment; '^ if I regard iniquity in my heart, the Lord will not hear my prayer." The law requires the performance of our duty without abatement, or denounceth the penalty without allay or mitigation : the gospel has not re* laxed the strictness of the law as it is the rule of life, but as it was the condition of obtaining life. Sincere obedience is accepted by that graciouB con^nant, where the legal perfection k

wanting; but that is indispeasably required of alL I may illustrate this by a passage of Alexander the Great, who being de-wous to learn geometry, applied himself to a skilful instructor iu it. But his warlike disposition made him more capable to cooquer, than to measure the earth ; so that tired with the first propositions, he desired his master to make the scheme more ckaar and plain, and easy tQ him. * To whom the master replied, that the theorems of that science were equally difficult to. all, and required the same attention of mind to understand them. Thus the gospel of mercy requires of all sincere sanctification, and serious endeavours to perfect holiness in the fear of God, and without this none sbdl be exempted from condemnation.

To the sincerity of ob^ienoe, I shaU add. a more restrained notion of it as respecting religion. The duties of piety consist of an otttwwrd and inward part; and the one without the other, is but as a carcass without a sickening souL Now there will be an exquisite anatomy of the heart in that judgment, a discovery of ail the principles and motives by which men were actuated; «nd then he that is a saint inwardly, ^* in the spirit,'' who with pure aims and hdy affeotions hath served God, shall have ^^ praise of him.'' And those who have used God to enjoy the world, that have assumed pretences of piety for secular ends, shall be reproved. This will be a cause of wonder in that day, that many ^^ who are highly esteemed by men'' as excellent sainta^ ^< shall be an abomination tb God." That in the broad way to hell thomsands go thither is sad beyond expression, but not etran^ at all: but that in the path of heaven any should 4^cend to bell, is astonishing. That those who live without God in the world, in the profane neglect of his worship, in a dissolute dis* orderly course, should fall under condemnation, is believed of all: but that those who have ^>peared zealous in religion, shall be at last rgecCed, is contrary tomniversal expectation. And not only the gross hypocrite that deceives others, but he that deceives himaelf by the external practice of holy duties^ without corre-qiondent lively affections; that prays with that coldness as if he bad no desire to be heard, and hears with that carelessness as if he had no desire to be sanctified by the word, and is conversant

* Cat pnsceptor s Uto, in^Qit, omoibos eadea nut «q«e dtfllcUla. Sm,

Z 4

tn other parts of divine service in that slight manner, as if he had ho design to be saved, shall by a convincing upbraiding light see his wickedness, in dishonouring that God whom he pretended to worship, and neglecting his 6oul. When the upright as pute gold shall be more radiant by the fire, the insincere like reprobate silver shall not endure that severe trial.

Thirdly. The frequent discussion of conscience, and reviewing our ways, is necessary in order to our comfortable appearing be^ fore our Judge. This is a duty of constant revolution : for while vi'e are in flesh, the best saints, notwithstanding all their vigilance, and diligence, are overtaken by surprisal, and sometimes overborne by strong temptations ; and it is more necessary to beg for daily pardon, than for our daily bread. Under the law, if any one had by touching a dead body contracted undeanness, he was to wash his clothes in the evening, and not to lie down in his undeanness. This was typical of our duty, that we should wash away our sinful defilements every day in the pariiying fountain of Christ's blood, ** that is set open for sin and for undeanness.'' And the method of the gospel to obtain the grant of pardon, and our comfortable sense, and the blessed effisets of it is this, there must be a moumfiil sight, and serious acknowledgment of our daily sins, and a judging ourselves by the domestical tribunal in our breasts as worthy of condemnation. For though we cannot satisfy divine justice for the least sin, we must glorify it; and with humility and fervency desire that God would graciously forgive our renewed sins, with unfeigned resolutk»ns and care against them for the future. Thus we are Co sue out our pardon for sins committed every day. And whereas many errors in regard of our frailty, and their fineness, do slip from us, we ahouM with contrite spirits implore the divine majesty ^* to cleanse us from our secret sins,'' Psal. 19. 12. such as through ignorance or inadvertency escape from our observation. If we are obliged to be reconciled to an offended or offending brother before the night, and ^^ the sun must not go down upon our wrath," much more to be reconciled to an offended God, that his displeasure may be atoned. The morning and evening sacrifice was a figure of the constant use of Christ's merits and mediation for us. The secure neglect of renewing our repentance for our renewed sins, deprives us of the comforts of the covenant, and will make the thoughts of judgment as heavy as mountains upon the cousdence,

CRAP. VI« BTBftVAL JUI>GMBNT; ^ S61

when it is awakened out of its slumber. But when the 8our« accounts are kept clear with heaven every day, O what a blessed rest does the penitent believer enjoy in the favour of God ! O the divine calm of conscience, when our debts are cancelled in the book of God's remembrance! l( we should be unexpectedly summoned to appear <^ before the Judge of all/' the sight of our sins will rather excite thankful affections, and joyful praises of God for his mere}', that. he hath pardoned them, than fearful despairing thoughts of hie mercy, that he will not pardon them* ,

And as this considering our ways leads to repentance, and is a lemedy for past sins, so it is a powerfiil preservative from sin afterwards. For as. in war the greatest care is to fortify the weakest part of a besieged town, and make it impregnable; so a christian, by the experience of his infirmity and danger, will be more wise and wary, more circumspect and resolved against those sins whereby he has been often foiled, to prevent the daily incursion^ and sudden sttrrq»tion by tliem* And according tO' the degrees of our innocence^ we have confidence of acceptance with God in judgment.

Fourthly. Let us improve with a wise and singular diligence the talents committed to our trust: for in that day we shall be responsible for all that we have received. All the blessings we possess, whether natural, our hfe, our faculties^ our endowments, * our health and strength; or civil, honour and dignity, riches and reputation; or spiritual, the gospel in its light and power, the graces and assistance of the Holy Ghost, as they are gifts from God's love, so they are talents to be employed for hi? glory. We are stewards, not proprietaries : for the supreme Lord does not relinquish his right in our blessings, that we may dispose pf them 4at our own pleasure, but hath prescribed rules for our using them in order to his glory* our own good, and the benefit of others. And it is sad to consider that usually those who enjoy the greatest gifts, render the least acknowledgments, and the most abundant in favours are most barren in thankjpulness. Time, that invaluable treasure, that is due to God and the soul, the price of which arises from the work of salvation to be done in it, how is it squandered away ? Conscience would blush at the serious reflection, that every day so much is spent in the business of the world, or pleasures, and so little redeemed for communion with the holy God: that as in the prophetic dream the lean kine de-

voored the fat, so tmcooceming vanities take up that time that should he employed for our last and blessed end. While time is miserably wasted, the aool lies a bleeding to everlasting death. More particularly, we shall be accountaUe for all the days of ^' the Son of Man" that we have seen, aU the special seasons of grace: these we should improve for our eternal advantage, Co prepare us for the divine presence above. But alas, the Lord's day that is consecrated for the immediate service of God, and should be entirely spent in it, and in things that have a necessary subordination to it, yet ndther the enforcement of duty, nor incitations of love prevail upon the most, conscientiously to employ it in spiritual afiairs. If they afford their presence at the public worship, it is thought enough } and as if thb rest of the <hy was ui-sanctified time, they waste it either in coraplimental visits, or secular business, in recreations, or things impertinent to their salvation.

Riches are an excellent kistrament of ddng good: gold is the most precious and extensive metal, and by a marvellous art an ounce may be beaten out into some hundred leaves: but it is a more happy art by giving it, to enridi our own aouls, and supply the necessities of many others. But great estates are often used to foment men's'vicious guilty afiectioas, pride, and sensuality ^ and it is called * greatness and magnificence to waste them in sumptuous vanities* I instance in these talents, because they are usually abused to the dishonour of the donor. If the slotb-fal servant that hid his single talent in a napkin, and returned it without advantage to his Lord, was '< cast into outer darkness, where there is weeping and gnashing of teeth;" a fearfiil image of what wiil befial all unprofitable persons: how severe will their accounts be who lavish out timr numerous talents to gratify tbeii carnal appetites, and betray the blessings of God to his enemy the devil? Only the wise and good servant, that with prudent tHmtrivance, and zealous endeavours, improves his talents, sbsll from die gracious Lord, in whom are all attractives and remune-ratives of our service, receive an excdlent reward.

Fifthly. Another rule of our acceptance at the last day is, that we must with courage and ^eal maintain in our rank and places the cause of Christ. For thus he declares expessly, << Whosc^

• NttUts ▼itiifl dessiit pretiosa Domioa. PUn, Ub, 73.

ever shall confess me before men, him also will I confess before my Father which is in heaven. But whosoever shall deny me before men, him also will I deny before my Father which is in heaven.** Mat. 10. 33, 34. When the truth, purity, and power of religion, in doctrine, worship and practice, is discountenanced and overborn, our Saviour commands, and will reward our un-discouraged visible constancy in it. He will not only reign in our hearts, but he honoured with our lips, and in our conversa* tions. Rom. 10. We usurp the title of christians, unless we adhere to our duty in despite of all opposition. The temptations that usually withdraw men from confessing and glorifying Christ, are such as work upon the passioits of fear and shame. And the consideration of the last judgment will fortify us against both.

(1.) Sometimes religion exposes the professors of it to the loss of all temporal enjoyments, and of life itself. And when the honour of our Saviour requires such a service of us, when that confirmation is necessary to recommend divine truth to the belief and affections of others, when our cheerfiil and courageous example in suffering would animate those that are fearful to constancy and confession, then from cowardice to withdraw our testimony, is to betray him again. Wlien our duty is attended with extreme dangers, then the sincerity and perfection of our love to Christ is brought to the strictest trial. As true carbuncles are discovered in Ac night, for the darkness redoubles their splendour ; so the fidelity of christians is evident in persecutions, that inflame and excite thbir zeal to magnify the name of Christ in the sight of the world. " There is no fear in love, but perfect love casts out fear.*' 1 John 4. 18. But fearfulness hinders the expressing acts of love to Christ, and betrays to apostacy. For as every passion is a perturbation, so especially carnal fear, that blinds and disturbs the mind, and hinders the serious consideration of the reasons of our duty, and those motives to persevere in It, that are the fountains of our strength. From hence the timorous are often treacheroas, and faith lies buried under the cold pale ashes of fear. Now the irregularity of this passion is best cured by directing it to the most powerful object. As the rod of Moses swallowed up the rods of the magicians; so a stronger fear will subdue that which is in a weaker degree. Our Saviour therefore threatens those that for the fear of men {^ who can

but kill the body") dare not own and defend his troth and cause, that he will renounce them before his Father in the great day, the immediate consequence of which will be the '' destruction of body and soul in hell." Mat. 10. 31, 32, 33. If earthly po-tentates had a jurisdiction over heaven, if men were to be tried by their laws at the last day, if their power extended to eternity, they might exact unlimited obedience to their wills; but consci* ence is a more desirable friend and terrible enemy than Cesar; and all temporal tribunals are subordinate and accountable to the supreme and eternal: there is *^ one Lawgiver and Judge, who is able to save, and to destroy for ever." It is the worst perdition to secure ourselves by the neglect of our duty, when we ought to perish for the glory of our Saviour. ^^ He that saves his life, shall lose it/'

(2.) Shame wounds deeper the breasts of some than violence. Zedekiah would rather expose his kingdom and life to the fiiry of the Chaldean armies, than be himself exposed as an object of derision by surrendering it. And satan, who understands the temper of men's spirits, suits his temptations accordingly. The purity and holiness of religion, expressed in the actions of the saints, is by the scurrilous reflections and bitter sarcasms of profane persons made contemptible. This is as foolish and malicious, as if a slave should reproach the son of a king, that he was like his father in his countenance and actions: for by how much the resemblance of God's holiness appears with more evidence and eminence in their lives, their divine relation is more certunly and justly to be acknowledged. Yet bow many are ashamed ot this glory ? And zeal to vindicate the honour of religion is traduced and vilified, either as the effect of designing faction, or of the indiscretion and rashness of a weak judgment and strong passions. In every age the faithhil servants of God are by scornful titles despised: ^^ We are accounted,*' saith the apostle, ** the off-scouring of the world." 1 Cor. 4. 17. But a generous christian looks upon disgrace for the sake of Christ as his honour. The apostles ^^ rejoiced that they were accounted worthy to suffer shame for his name." Acts 5. 41. It is said of the baptist, <^ He was not that light, but came to bear witness of that light:" intimating as if that were the next degree of dignity to it. And our Saviour, speaking of the proofis of bis divine mission, reckons up the witnesses of such dignity, that it is not

possible for sacred ambition to aspire to higher honour, than to be in conjunction with them: ^* they are John the baptist, his miracles, his Father, and the scriptures/* John 5. 33^ 36^ 37, 39.

Let us appeal then firom the light depraved fancies of carnal meuj to the wise and faithful judgment and authority of the Son of God. He will at the last day, in the presence of his Father and all the court of heaven, give an incomparable crown to all that have despised shame for his sake. But those vile spirits, whose courage of straw is quelled by vain opinion, and the reproaches of fools, and have deserted the cause of Christ, shall then be clothed with confusion : for this we are assured by our Judge, that ^' whosoever shall be ashamed of me and my word;^ in this adulterous and sinful generation, of him also shall the Son of Man be ashamed when he cometh in the gloiy of his Father^ with the holy angels." Mark 8. 38. If the unnatural brothers were astonished when the governor of Egypt told them, '' I am Joseph, whom ye sold;" how much more will false christian?^ when the Lord of glory shall tell them, I am Jesus, whom for base shame ye denied? How will it confound those abject wretches to be a spectacle of abhorrence and scorn before that universal glorious confluence ? They would choose rather to be covered under the ruins of the world. If we value and desire the approbation of the King of angels, if we fear a final rejection from him, to obtain the one and avoid the other, we must entirely adhere to his interest, without any respect to the eyes and esteem of the perverse deceived world.

Sixthly. A cordial beneficent love to the saints, is a requisite qualification of our acceptance in the day of judgment. <^ Then shall the King say to them on his right hand. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a strai^;er^ and ye took me in; naked, and ye clothed me ; I was sicky and ye visited me.; I was in prison, and ye came unto me." Mat. 25. 34, 35j 36. The union and endearments betwixt Christ and his people, are mutual and reflexive; as they are extremely tender of his glory, so he is concerned in all that is done to them. And though the perfection of love consists more in the affection

of the heart than in outward offices, yet our Saviour most congruously produces in judgment the conspicuous effects of love to theniy the supplying their wants, allaying their sorrows, owning them when obscured and depressed by afflictions, and injuriously treated by others. This love of service that is directed and exercised towards the saints for the image of God shining in them^ because they are the children of God, and members of Christ, and therefore extended to all in whom the reason of that love appears, shall be gloriously rewarded; for he interprets what it done upon his account to those who are his own by so many dear titles, as done to himself. And what is more becoming his excellent goodness, than to reward the works of mercy with saying mercy? But those who when Christ presents himself to them in his poor distressed members, and solieits their assistance, to protect them from injuries, to refresh their sorrows, to support them in their exigencies; those that have ability, but want affection to do them good, and incompassiona^ly neglect the suffering saints, shall be sentenced to be tormented with the apostate angek for ever. What indignity is it to the Son of God, that those for whom he shed his most predous bloody should be in less value and regard with many, than the dogs and horses maintuned for their pleasure? And if those on the left hand shall be condemned to eternal fire for the coldness of their love; how terrible will the judgment be of those that from the heat of their enmity outrageously persecute the servants of Christ for his sake, in their persons, estates, reputations, that with a worse than barbarous inhumanity seek their ruin ? Is there any sin of a more mortal gailt ? The infernal furnace is seven-fold heated for the punishing such wickedness.

To conclude this argument; let us observe the command 61 our Saviour, <'To watch and pray always, that we may be counted worthy to stand before the Son of Man/' These are duties of universal influence into our lives, the one prevents care-kasness, the other vain confidence in ourselves: and the consideration of judgment to come, is the greatest motive to them, and the first principle of holiness. This should work more powerful in us, considering the day of death is equivaknt to the day of judgment to every person; for then a particular sentence decisive and irrevocable passes, that shall be pubiidied at the last

day. Methinks the terrors of the Icprd should engage our souls aad senses to a continual preparation for his coming. It is re* presented so as to afiect the eye, and keep it vigilant, ^^ Behold, the Lord conies with ten thousand of his saints, to execute judgment upon all," Jude 15. Behold, he comes in the clouds, and every eye shall see him," Rev. 1. 9. And to call thenar, and make it attentive; ^^ The Lord himself shall descend from heaven with the voice of the archangel, and with the trump ol God." 1 Thess. 4. 16. How circumspect should we be in all our ways, since every action shall be reviewed by our Judge? St. Peter strongly infers from the dissolution^ of the world, as a most cogent argument, that we should be exactly and universally holy: ^^Seeing then all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness?" 1 Pet. 3. 11, 12. But the consideration of the eternal judgment immediately succeeding the destruction of the nvorld; O how powerful should it be upon conscience and the afTections, to regulate the whole course of our lives with a final respect to God's tribunal!

In short, that which we read of the success of the apostles preaching to the Athenians upon the present subject, the immortality of the soul, comprised in the resurrection of the body and future judgment, is the same in all times and places. '^ And when they heard of the resurrection of the dead, some mocked; and others said, we will hear thee again of this matter; and others believed." Acts 17. 32, 34. There are three differences of the hearers of this doctrine of so great importance: some deride it as an extravagant fancy; some believe it, and yield up themselves entirely in obedience to it; others do not absolutely reject it as the first, nor accept it as the second, but have a conjecture, or slight superficial opinion of it, or a speculative assent as to a history of things that do not concern them, and defer the serious consideration and applying of it to themselves. And ai this third sort (O grief!) are the most of those who are christians in name. They delay till death the solemn reflecting upon the final judgment, and the inevitable consequence of it, a blessed or miserable estate for ever. And whereas the apostle, who had infiallible assurance of God's love, did with a holy severity and self-denial abstain from all carnal complacencies that might ha-

xard the never-fading crown; ^^ I keep under my body, and bring it into subjection, lest by any means when I have preached to others, I should be a cast-away." 1 Cor. 19. 27. * Yet the most live and die in a secure state, without a preparation to appear before the presence ot his glory.

* Vae miserls nobis qai de clectione nostra nollan adbac dei Tocm eofpnoTimns, ft jam in otio qnasi de lefiirHate torpenvs. Greg. UK 9. M^raL

OJSr HE A VEJSr.

PSAL. XVJ. 11.

Thou wilt show ;Be the path of life: In tby.pr^fcnce U fulaess of Joy, «l ihy risht hand there ace pleasures for eTermore.

CHAP. I.

T^e Saylottr of men wm before and under (he law by ▼arions predictions and types desSeribed, to prepare the world for bit reception with faith and obedfeaee. lo this psalm, a mixture of history and prophecy. The words of the text applied by the apostle to Christ's resurrection and ascension* and glory in heaven. The divine presence is the supreme and eternal feliVlty of the saints in heaven. The glory of the place considered. The luippiuess of heaven illustrated by sensible representations.

JL HE divine wisdom and goodness vras pleased^ before and during the legBi dispensation, by various predietiotis and types to delineate the person of our Redeemer, and the work of redemp* tion^ to prepare the minds of men for his reception at his coming into the world. All the evangelical prophecies recorded in the Old Testament, as dispersed rays, are conspicuously united in hioij ^^ the Sun of Ri^teousness ;" and as in a curious piece of Moeaic work^ each stone acoonfing to its natural vein and colour is ao exactly disposed, and with that proportion joined to another^ Chat the lively figure of the human body results from the Ci^mposure; so hy variety of types, the entire image of our fiavi* our*8 life is represented from his first appearing on earthy to his aaoeDding to heaven.

VOL. in. A a

Now the due comparing and observing the harmonious agree* ment between the prophecies and types of the Old Testament, and the history of the New, is a powerfiil means to produce and establish a true lively faith in the blessed Jesus as the promised Messiah: for it is an infallible argument of the divine providence, in disposing times and things so, as the oracle should be verified in the event, and the mysterious figures substantially exhibited in the manifestation of the Son of God. It is true, his miracles raised admiration, and argued the concurrence of power truly divine: for the exercise of an absolute dominion over the order of nature, is ^ royalty reserved to God ; but that his miraculous operations were foretold, added more authority to his person, and efficacy to his-doctrine. Therefore our Saviour himself, ill answer to the public question sent from John the baptist, whether he were the expected Saviour of the world, commanded the messengers to tell him what they heard and saw, " The blind receive their sight, and the lame walk, the lepers are cleansed, the deaf hear, and the dead are raised up," Matt. 11. Which healing miracles were foretold by the prophet Isaiah, Isa. 35. as the clear and distinguishing characters of the Messiah from all seducers, when he should come. The fulfilling God's word by the works of Christ, of which there was sensible evidence, was an irrefiituble testimony that Ms niiraeles were tree, and performed for the confirmation of the truth.

Now of all the chosen saints that foretold the coming of Christ, the new Imw of gcaee,. and the new kingdom of glory, that he should reveal and establish: * of all that represented him in various paiticularities, coaceming his person and offices, there was not a DOi^re illustrious type than David, that by prophetical words, and by prophetiad actions did so clearly describe hinu

In this pealm composed by him, thare is a mii^ture of histoiy and prophecy; 90me things in the literal and immediate sense referring to David: '^ I have set the Lord always before me; because he is at my right hand, I shsdl not be moved." Our being at God's right hatid, implies th^ highest honour i his beiqg at our right, hand, implies present and sure protection and defence. And of this David had the infallible pnmiise of God to

* Illorsm hABiosoi non taatua Uag;iim led & vita pr^phetka fulC Jag*

secure his hope^ notwithstanding all his unrighteous and implacable enemies. But the following verses are applicable to David, but in a lower sense, and by a remote metaphor^ and have their literal and principal accomplishment in our Saviour. ^^ Thou wilt not leave my soul in hell ;*^ that is, in the state of the dead ; " nor sirffer thy holy One to see corruption :" that is, the body of our Saviour should be exempted from the corrupting power cf the grave, and restored the third day to life. In this propriety and perfection of sense, the prophecy is applied by St. Peter to our Saviour's alone: for David died, *^ and saw corruption," Acts 2: 27, 29. and his body still remains under the dominion of death. And this last verse, " Thou wilt show me the path of life; in thy presence is fulness of joy, at thy right hand are pleasures for evermore;" is applied by the apostle to Christ, his resurrection, ascension to heaven, '^and sitting at the right hand of the Majesty on high. Thou wilt show me the path of life;" that is, introduce him into the kingdom of glory, and by experimental fruition make him partaker of it: ** In thy presence is fulness of joy, at thy right hand are pleasures for evermore.*'

In these words the causes and excellencies of the heavenly life are expressed. The causes, are the glorious presence of God, and the intimate application of hi^ presence, and discover}' of his peculiar love to the saints. This our blessed Saviour had respect to> as the complete reward of his sufferings: '^ Thou shalt make me full of joy with thy countenance." And' his right hand implies his bounty that dispenses, and his power that secures our happiness. The excellencies of it, are "fulness of joy, and pleasures for evermore."

From the words I shall observe one proposition.

The enjoyment of the divine presence in heaven, is the supreme and everlasting felicity of the saints, and

In discoursing of this point, I will consider;—The place wherein the divine presence is gloriously revealed;—Show that the enjoyment of the divine presence is the supreme felicity of the saints;—and lastly. Prove that the felicity shall be everlasting.

I. The place wherein the divine presence is revealed. It is consistent with the divine immensity, to be differently present i;i some places. The essential presence of God is the same every

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where; -the influxive declarative presence of God it ipedal, uA otherwise in one place than another. He is more excellently present in the living temples^ his saints on earth, by the gracious |uad eminent operations of his Spirit, than he is in the rest of the world: be is most excellently present in heaven, by the clearest manifestation, and the express characters and effects of the divine perfections.

This inferior world is framed with exquirite order; "The e^rth is full of the glory of the Lord f yet it is but the, sediment of the creation, the habitation of birds and beasts, nay of rebel-lious sinners: and by this we may raise our thoughts to conceive something of the glorious sanctuary of life, and blessedness /above.. It is called the *' heaven of heavens,'' which is the highest comparison to instruct and astonish us with the ampli« tude and glory of the place. It is a place becoming the majesty of God, the image of his immensity. Our Saviour assares us,

In his Father's house are many viansions," to receive the innumerable company of glorified saints* It is called ^'the excellent glory," 2 Pet. 1. 17.

The shining firmament, with all the luminaries that adorn it, 9re but the firontispiece to the highest heaven. AU the lustre of diamonds, the fire of carbuncles and rubies, the. brightness of pearls are dead in comparison of* its glory. '^ It is the throne of the God of glory," wherein his majesty is revealed in the most illustrious manner. For pleasantness it is called paradise, in allusion to the delightful garden planted by the hands of God himself for Adam, his favoniite, whilst innocent. There is "the tree of life." There are rivers of pleasure springing fi-om the divine presence. '^ It is called the inheritance of the saints in light;" to signify the glory andjoy of the place: for light has splendour, and conciliates cheerfiilness, and is a fit emblem of both. As on the contrary, hell is described by *^ the blackness of darkness for ever," to sigpify the sjiduess jsLoi 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 ^^ ^ city that has foundations, whose builder and maker is God." The present world is like a tent or tabernacle set up for a tim$, whilst the church is passing through the wilderness: but heaven is the '^ City of the living God," the place of his happy residence, the seat of his eternal

empire. The visible world, with all ita perishing idols, shall shortly faU, this beautiful scene shall be abolished: but the supreme heaven is above this sphere of mutability,, wherein all bodies compounded of the. jarring elements are continually chai>-ging and dissolving: it is truly called ^' a kingdom that cannot be shaken.'^ Briefly, the wide maker has framed it correspon-dently to the end for which it was designed: it is the seat of his Majesty, his sacred temple wherein he difiiises the richest beams of his goodness and glory, and his chosen servants see and praise his adorable excellencies for eret^

II. I will endeavour to show that the enjoyment of the divine presence in heaven, is the supreme felicity of the saints.

To make this supernatural blessedness more easy and intelligible to us^ the scripture de&cribes it by sensible representations. For while the soul is clothed with fTesh, fancy has such a domi-iiion, that we* conceive of nothing but by eomparisons and images taken from material things. It is therefore set forth by a ** Marriage-Feast," Rev. 17. 7. to signify the joy' and glory of the saints above. But to prevent all gross conceits, we are instructed, that the bodies of the'saints shall be spiritual, not capable of hunger or thirst, nor consequently of any refreshment that is caused by the satisfaction of those appetites* The objects' of the most noble senses, seeing and hearing, the pleasure of which is mixed with reason, and not common to the brutes, are more frequently made use of to reconcile the'blessed and heavenly state to the proportion of our minds. Thus^metimes the saints above are *^ represented on thrones, and with crowns on their heads : sometimes clothed in white, with palms in their hands: sometimes singing songs of triumph to him that sits on the throne." But the real felicity of the saints infinitely exceeds all those faint metaphors. The apostle^ to whom the admirable revelation was exhibited of the Bufferings of the church, and the victorious issue out of them in the successive ages of the world, telU us, '' it does not appear what the saints shall be in heaven. The things that God has- prepared for those that love him," are fiu* more above the highest ascent of ouv thoughts, than the marriage-feast of a king exceeds in splendour and magnificence, the imagination of one that hto always lived in an obscure village, that never saw any ornaments of state, nor tasted wine in

A a 3

his life. We can think of those things but according to the poverty of our understandings. But so much we know as is able to sweeten all the bitterness^ and render insipid all the sweetnesa of this world.

9®Tr®^*"**

CHAP. II.

IVhatever is reqaiBite to our complote blessedness^ is enjomed in hcftTfo* There is an rxemptioD from all erils. Sin and all the penal conseqvescrs are abolished io beayen. The concurrence of all positive excellencies Is enjoyed there. The body is revived to a glorious life. The sonl lives In rommuoion with God. The excellence of the object, and vifour of the act!op upcm it, the principal ingredients of happiacss.

JL HIS will appear by considering that whatever is requisite to constitute the complete blessedness of man, is fully enjoyed in the divine presence.

i* An exemption from all evils is the first condition of perfect blessedness. The sentence of the wise Solon is true,

Dicique beatus

Ante oUtum nemo mpremaque Junera debet.

No man can be called happy whilst in this valley of tears. There are so many natural calamities, so many casual, which no human mind can foresee or prevent, that one may be less miserable than another, but none perfectly happy here. But upon the entrance into heaven, all those evils, that by their number, variety or weight, disquiet and oppress us here, are at an end.

Sin, of all evils, the worst and most hateftil, shall be abolished, and all temptations that surround us and endanger our innocence, shall cease. Here the best men Jament the weakness of

the flesh, a»d sometimes the vioknt assaults of spiriinal enemies^ St. Paul himself breaks forth into a mournful complaint, '^ O wretched man that I am, who shall ddiver me from this body of death!'' And when harassed by the buffets of satan, renews his most earnest addresses to God to be freed from them.. Here our purity i» not absoloCe, we must be always cleansing ourselves from the reliques of that deep defilement that cleaves to oar na-ture. Here our peaee is preserved with the sword in our hand, by a continual warfare against satan and the worldl But in heaven no ignorance darkens the mind, no passions rebel against the sanctified will, no inherent pollution renuuns. " The church is without spot or wriukle, or any such thing:" and dl temptations shall then cease. The tempter was cast out of heaven^ and none of his poisoned arron^ can reach that purified eonipany. Glorious Hberty! here ardently desired, but fully enjoyed by the saints above. And as sin, so all the penal tonsequences of it are quite taken away. The present life is a continual disease, and sometimes attended with that sharp sense, that death is desired as a remedy, and accepted as a benefit. And though the saints have reviving cordials, yet their joys are mixed with sorrows, nay caused by sorrows. The tears of repentance are their sweetest refireshment* Here the living stones are cut and wounded, and made fit by sufferings for a temple unto God in the New Jerusalem* But as in building of Solomon's temple^ the noise of a hammer was not heard, for all the parts were framed before with that exact design and correspondence, that they firmly c6mbined together; they were hewn in another place, and nothing remained but the putting them one upon another, and then as sacred they became inviola* ble: so God the wise architect, having prepared the sunts here by many cutting afflictions, placea them in the eternal building, where no voice of sorrow is heard. Of the innumerable assembly above, is there any eye that weeps, any breast that sighs,, any tongue that tomf^ains, or any appearance of grief? The hear venly state is called life, as only worthy of that title. There is no infirmity of body, no poverty, no disgrace, no treachery of friends, no persecution of enemies. ^^ There is no more death, nor sorrow'; nor shall there be any more pain ; for former things are passed away. God will wipe away all tears firom the eyes of his people/' • Their salvation is complete in all degrees:

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]Nire joy is the prifilcge of heayen, unmixed Mirom the punish-ment ^ helL

U. A concunenoe of i all positive exceHescies is requisite t» blessedness. And these are to be considered with resfect to the entire man.

1. The body shall be awaked out of its dead sleep, and qntck-ened into a glorioos immortal life. The soul and body aie the essential parts of man; and tibough the inequality be great in their holy operations, yet their concoune is necessary. Good actions are designed by the counsel and resolution of the Spirit, but performed by the ministry of the flesh. Every grace expresses itself in visible actions by the body. In the sorrows of re* pentanee it supplies tears; in religious fasts, its appetites are restrained } in tliaaksgivinga the tongue breaks fiorth into the joyful praises of God. All our victories over sensible pleasure and pun are obtained by the soul in conjunction with the body. Now it is most becoming the*divine goodness, not.to deal so differently, that the soul should be everlastingly happy, and the body lost in foigediilness; the one glorified in heaven, the other remain in the dust. From their first setting out into the worid to the grave, they ran the same race, and shall enjoy the same reward. Here the body is the consort of the soul in obedience and sufferings, hereafter in fruition. When the crown of purity, or paka of martyvdom shall be given by the great Judge in the view of all, they shall both partake in the honour. The apostle assures us, the bodies of the saints shall be revived and refined to a spiritual and g^riottS perfection. <'Flesh and blood,** the body with its terrene qualities, is mutable and mortal, and <^ cannot inherit the kingdom of heaven ;** it cannot breathe in so pure an air. God tells Mosesy <^ No man can see my face and live:" the sight of the divine glory is not consistent with such tempered firail tabernacles of flesh. Nay, the body must be fireed from the innocent infirmities that were inseparable from Adam in paradise : for '^ he was made a living sou V that is, the soul united to the body was the fountain of the natural sensitive life, which was in a perpetual flux, the vital heat wasting the radical moisture, from whence there was a necessity of food and sleep to repair the substance and spirits, and preserve bis life in vigour: but in the divine world, the body shall be spiritual in its quali-

ties and tbe priodple of its life; it shall be supported by the supernatural power of the Spirit, without the soppUes of out* ward nourishment^ and exempted from all the low operations of nature: therefoie our Saviour tells us, <^ the children of the re* surrection shall be equal to the angels/' prepared for the enw ployment and enjoyments of those blessed spirits.

And a substantial unfeding glory ^^riU shine in them infinitely above the perishing pride of this world, " and the glory of the flesh,'' that is but an appearance, like the false colours painted on the fathers of a dove, by tbe reflection of. the light, which presently vanishes, when the posture is changed, or the light withdrawn. Of this we have a sure pledge in the glcnified body of Christ, who is the ^^ firstfruits of them that sleep: he shall change our vile bodies, that they may be fashioned like to his glorious body, acccffding to the working of his power, whereby he is able to subdue all things to himself." What can be more glorious, than to be conformed to the humanity of the Son of God ? This conformity shall be the work of his own hands: and when omnipotence interposes, nothing is difficult. The rising the body to an immortal state of glory, is as easy to the divine power, as the forming it first in the womb. As the sun Ia« hours no more in the mines, in the forming gold and silver, the most precious and durable metals^ than in the production of a short-lived flower.

2. The supreme happiness of man is in the soul's communion with God. This will appear by considering the principal ingredients of happiness: they are the excellence of the object, and the vigour of the actings upon it* The life and blessedness of God is to know and love himself according to his infinite perfections. And it is the highest happiness of the reasonable crea« ture, to know and love God: for he is a spiritual, infinite, un* changeable good, and can iully communicate all that is requisite to entire blessedness, supply all the wants, and satisfy all the wishes of the immortal soul. The understanding and will are our most comprehensive faculties, the principles of our most eminent operations. To know and to love, are essential to the veasonable soul; and in directing those acts upon God, the rectitude, the perfection and felicity of man consists. As the intellectual creature by setting its mind and heart upon earthly things^ is degraded into a lower order, the thoughts and desires

that are opiritual with scspect to the principle from whence they proceed^ are sensual and perishing with respect to their objects : so when our noble faculties are exercised in their most lively and vigorous perceptions upon the Supreme Good, man is advanced to an equality of joy and perfection with the angels. Now in heaven, God by Ids most evident and effectual presence, excite$ and draws forth all the active powers of the soul in their highest degrees I and, sndi is the immensity of his perfections, fills their utmost capacity, from whence a divine pleasure, a perpetual satisfaction springs, a joy that is as unspeakable as it is eternal.

-••e^O^fto*"

CHAP. III.

l*he understanding shall be clearly enlightened with the knowledge of God. Here (he revelation of God in his works and word is according to oar ca-pacitiei. In heaven it is moit glmoWt and oar Iboaltlet are raited and refined to receive it. The satore of God, bis deerees and cevjiieb^ his providential dispensations are revealed to the blessed.

X O unfold this more particularly. The understanding shall cleariy see the most excellent objects. '^ Now we know but in part/' 1 Cor. 13. The naked beauty of divine things is veiled, and of impossible discovery: and by natural or accidental weakness, the mind is not proportionable to sustain that dazzling brightness. ^ But when that which is perfect is come, then that which is in part shall be done away.'' In that eitlightened state, the manifestation of the objects shall dnindantly exceed the clearest revealing of them here. And the understanding shah be prepared in proportion to take a full view of them. Th»e-fore the apostle compares the several period^ of die church in re* spect of the degrees of knowledge^ to the several ages of faumaa

life. ^' When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things/' In children the organs, dther from the excess o^ moisture, or their smallness, are indisposed for the vigorous exercise of the mind: some strictures of reason appear, a presaging sign what will be, but mixed with much obscurity. But when the organs are come to their just proportion and tem-( perament, the soul displays its strength and activity.

To explicate this, it is requisite to connder the expressions in scripture, that signify the eminent degrees of knowledge in the blessed. Our Saviour assures us, that ^^ the pure in heart shall see God.'' Sight is the most noble, extensive, and affective sense, and therefore fit to notify the clear, sweet and satisfying intuition of God in heaven. It is true, the Deity is spiritual, and invisible to the eye of the body, infinite, and incomprehen* sible to the eye of the soul ;^ but the glorified saints so clearly understand the divine perfections, that our present knowledge of God, compared to that vision, is but as the seeing of a dark shadow in a glass, to the immediate view of the living substance and person. The discovery of the Deity to us in the present State, is by his works and word: and both are imperfect, and far inferior to the manifestation in heaven. The absolute fulness of perfection that is inseparable from the' Godhead, is inimitable by any creature ; for the perfection of any creature is limited in its kind as well as degrees. Therefore God was pleased by va-riety of eiftcts and resemblances, to express and represent his attributes, that our minds might ascend by those steps to con* template those perfections that are in him eminently and beyond all comparison. The light of heaven in all its purity and lustre, is but a shadow of his unapproachable brightness: all the excellencies of visible things are but a weak representation of the glory of his attributes, like the describing with a coal the beautiful colours of the morning: and compared with the immensity of his perfections, are like tihe describing in a sheet of paper the vast celestial spheres.

In his Vi^rd there is a more dear and full cfisoovery of his na-* ture and will, but aecordipg to our, ciqiacity of receiving. The divine attributes in scripture are masked and shadowed under sensible comparisons: for no light shineainto our minds here^ but through the windows of sense* The intellectual poweis de«;

pend, as to the first notices of things^ on the lower faculties and senses: therefore as Elisha in reviving the Shunamite's child, contracted himself to the proportion of the' child^ and '' put his mouth upqn his mouth, and his eyes upon his eyes, and his hands upon his hands ;'' so God is pleased to condescend to our ciqiacity, and to adapt the expressions of his majesty to the narrowness of our imaginations. But in heaven the revelation of the Deity is much more glorious: and the mind is elarified from those terrene images that flow through the gross cfaanneb of the senses. In this present state our purest conceptions of God are mixed with dross, and very imperfect; but there the gold shall be separated from the dross, and our conceptions be more proper and becoming the simplicity and purity of God. Here the objects of glory are humbled to the perception of sense : hereafter, the sensible faculties shall be raised and refined, and made the subjects of glory. Now when divine Hght shines with direct heams, and the thick curtain of flesh is spiritualized and transparent, the soul .enjoys the clearest vision of God* The light of nature was so defective as to the discovery of God's compassionate counsels to save the lost world, and the minds of men were so darkened from the fiimes of their lust, that that light was but the hemisphere ct the night in comparison of the revelation tf the gospel: as St. Peter expresses the happy privilege oi christians, and their consequent duty, ^< that tbey should show forth the praises of him who has called them out of darkness into his marvellous light/' And the glorious gospel, compared to the revelation of God in heaven, is but as the twilight of the morning, wherein the light of the 4ay is checkered with the shadows of the night, to the sun in its full lustre. In heaven we shall <^see God face to face;'' which signifies the clearest manifestation of his glory, and of his favour to the blessed: for the &ce is the throne of majesty and beauty, and the crystal wherem the affections are conspicuous. Accordingly when Moses < prayed, ^M beseech thee show me thy glory;" God answered him, it was impossible, *^ for no man could see his face and live/' And the form of divine Messing to the people of Israel was, ^' the Lord make his face to shine upon thee, and be gracious to thee." Whether the immediate essence of God can be seen by the intellectual creature, is a question ; but we are sure " in the heaven of presence/' God exhibits himself to the blessed in a

most glorious manner: for according to the degrees of excellency an the work, are the impressions and discoveries of the cause. Now all gross material things in the low order of nature, are but weak resultances from his perfections, in comparison of their glorious effects in the divine world. The glories of the place, and of the inhabitants the angels and saints, are the most noble effects and expressions of the divine attributes. But in a transcendent manner God exhibits himself in the glorified Mediator. He is styled ^' the brightness of his Father's glory, and the ex« press image of his person;" to signify that Gpd, jn the person of the incarnate Mediator, is so fully represented to us, that in him we have a view of God's unchangeable perfections. This appears by the following words, *^ that having purged us from our sins, be sat down on the majesty on high :'* for they respect the Son of God as united to the human nature, in which he per* formed the office of the priesthood, and took possession of his kingdom. During bis humble state, though darkened with many afflicting circumstances, the divine virtues, wisdom, goodness, holiness, power, were so visible in his life, revelations, and miraculous works, that when Philtp with that ardency of affection desired the sight of the Fatlier, the only consummate blessedness, << show us the Father, and it suffices;" he told him, he <^ that hath seen me, hath seen the Father." But how brightly do they appear in his exaltation ? We shall ^^ see him as he is," in the majesty and glory of tbe Son of God. The apostle says, <^ we shall know aa we are known:" this we are not to understand according to the exactness of tlie expression; for the sun may be as well included in a spark of fire, as God may be comprehended by our finite fiiculties. Beyond the fullest discoveries we can receive of the Deity, there remains an entire infinity of perfections, not to be known by the most intelligent spirits: but <f as we are known,'' is a note of similitude, not of equality. The light of a candle as truly shines as the light of the sun, but not with that extent and splendour. We shall have such a perfect knowledge of God, as ouf minds can receive, and our hearts desire.

We shall then see what we now believe concerning the glorious nature of God, his decrees and counsels, his providence and dispensations. The sublimest doctrine of the christian religion, above the disquisition and reach of reason, is that of the sacred

Trinity, upoa which the whde economy of die gospel depends. In assenting to this, faith bows the head and adores. But such is the pride of the carnal mind, that it disdains to stoop to divine revelation: and the seeming wise philosophers despised the primitive christians as captives of a blind belief. But this foul reproach was as unjust as many others wherewiUi they designed to disgrace Christianity; for the humility of faith does not extin* gttish or darken the light of reason, but revives and increases it. What is more suitable to incorrupt reason, than to believe the revelation God affords of his own nature, who cannot deceive us? In the state above, where reason is rectified and enlarged, we shall understand that from eternity God was sole existing, but not solitary; that the Godhead is not confused in unity, nor divided in number; that there is a priority of order, yet no superiority among the sacred Persons, but they are all equally possessed of the same divine excellencies, and the same divine empire, and are the object of the same adoration. Our Saviour tells his disciples, '^ in that day ye shajl know that I am in the Father," that is by unity of essence, and as naturally and necessarily God as the Father. This promise immediately refers to the time of pouring forth the Holy Ghost upon them after the resurrection of our Saviour, but shall be iully accomplished in heaven.

All things of a supernatural order shall be revealed. The ^^ great mystery of godliness, God manifest in the flesh," the union of the high perfections of the divine nature with the innocent imperfections of the human nature, the contrivance of our redemption, wherein there is an harmonious ccmcurrence and concord of the principal attributes of the Deity that seemed ir-recondleable; that product of the divine wisdom that is so adored by the angels, that astonishes and saves us, shall be uh-folded. The divine counsels in governing the worid, the designs, the ways, the orders and operations of God's providence shall be conspicuous. In some dispensations of God, we discern the eye in the top of his sceptre: the wisdom, the rectitude, the equity of his providence, is so visible in the defence of the innocent, and his justice and power in the punishment of .the gMty^ that it may convince the atheists who deny a providence, and causes all sincere believers to admire and reverence it. But there arc other dispensations, the immediate reasons of which are so eon-

cealed in the basom of God, that only the Lamb, with whofle blood the elect to glory are written in the book of life, can, reveal : why the light of the gospel was never visible to so many kingdoms; ^^ why many are called, and few chosen;'' the unsearchable ways, and incomprehensible judgments of God, which St. Paul in an ecstacy admires, which it is not lawful to inquire into here, we shall then understand in such a manner, that light itself is not more clear. How often are tlie people of God here in miserable perplexities ? and say with the prophets, "verily thou art a God that hidest thyself, O God of Israel the Saviour !" It is true, a steadfast faith in the providence of God^ that all that he does, and all that he permits and disposes is best^ will quiet their passions, and chattge the tempestuous ocean into the pacific sea: but when they are admitted into the council of state above, and see the immedial^e reasons of h^ decrees, whaft a heavenly wonder, what an exquisite pleasure will .fill their minds ? When the original fountains of wisdom, as clear as deep, shall be opened, what sweet satisfaction will be shed abroad in their spirits P They will see the beauty of providence in disposing temporal evils in order to their etiernal felicity: that as in a curioos picture the darkest tinctures are so, disposed, as to give life and grace to the orient,colours; so all the afflictions of this state were h\ft shadows or foils, to make tlieir faith^ and love, and patience more resplendent, and their reward more ex* cellent. What our Saviour said to Peter, is applicable to the impenetrable dispensations of providence to us in our mortal atat^ : ^^ what I do, thou knowest not now, but shalt know hereafter/' Then the arcana impaii^ the secrets of his coun-jsels shall be unsealed, and we shall be . able to es^pound the perplexing riddle, how '^ out of the eater came meat^ end out of the strong came sweetness :" we shall understand that his overruling providence is most eminently glorified in extracting good out of evil; " for we sliall know as we are known.''

S84 OK HXAVBK. CaAP. IV.

CHAP. IV.

TbebletMd efeetof the visloo of God !■ thesaioli. It it prodiiclWo iMd Gonwrvfltifo of his gloriouf likeneti. Ilatf'ecU Ihem with tlie moiC boaible ▼eoeratioji of God'i excelleocie*. It inflanes tbcn with the most ardent love of God, and of our SaTiour.

X Will conrider the blessed elfects of the Tisioa of God in bea-ven upon the eaints. Oar Saviour tells us, '' this is life eternal^ ft> know thee the only true God, and Jesus Christ whom thou bast sent." The beginning and introduction of our felicity, is by a lively faith here^ the consummation of it is by present sight in heaven.

1. From the vision of his glory there wiD be a resultance of his likeness impressed on us. <^ We shall be like him, for we shall aee him as he is.'' All the perfection and happiness of the saints is comprised in that promise. The sun, when the sky is dear and serene, forms its image on a cloud tempered to receive it, with that orient brightness, that the eye cannot distinguish between the copy and the original. Thus the uncreated sun by powerful emanations transforms the soul into its likeness^ in that divine degree of holiness and felicity, as gloriously resembles God, Moses by conversing with God in the mount, and seeing Ms back-parts^ returned to the Israelites with such a radiancy in his fece, that they could not look on it without a v^K What an impnession of glory is in the saints, who see his perfections in their infinite lustre ? It is the privilege of christians in this life, above the church under the law; ** they behold. in the gospel as in a glass, the glory of the Lord, and are changed into the same image, from glory to glory ;" they become more holy and heavenly, more purified and adorned with.his virtues and graces Now if the vision of Christ here in a glass^ an eclipsing medium^ be so inflttxive upon believers, what an illnstrioos and infellible efficacy has the immediate^ ciear^ and permanent view of hia

glory upon the saints in heaven ? That sight is productive and conservative of his image in its purity and perfection for ever.

2. The divine presence affects the saints with the most humble reverence and solemn veneration of God. Tins is an eternal respect due from tlie intellectual creature to the Creator, upon the account of his infinite and incommunicable excellencies. He is distinguished.not only from idds, but from creatures of the highest order, by his essential^ supreme and singular name, ** I AM." Every kind of being, every spark of life, every, degree of perfection is from his efficiency, and depends entirely upon his supporting power. The most emineut qualities of the creatures are but in show and appearance compared with the reality and stability of his glorious nature. In the scripture^ wisdom, hoii^ ness, goodness^ power, truth, immortality, are attributed to God, with the exchision of all creatures from those prerogatives; they being his essential, infinite and incomparable perfections. They are separable qualities in the creatures, like the gilding and enameling of baser metal: but in the Deity, they are like substantial massy gold. There is a vast distance between created beings ', but the distance between a fly, or a worm, and mi angel, is nothing to the distance between an archangel and God,; there being no comparison between finite and infinite* All creatures equally vanish, and disappear as nothing, compared to the glorious Creator. As if one from the region of the stars should look down upon the ^atth, the mountains and hills with the vallies would iqipear ofke flat surface, an equal plain, the height and the lowness of the several parts being.indiscernible at that immense distance.

Now iii heaven the divine nuyesty is most visible, and most awful and adorable. The sublimest spirits *^ oover their faces'' before hb glorious brightness. 'The propt^t Isaiah had a repre* sentation of heaven: ^ I saw the Lord sitting upon a throne high and lifted up, and his train- filled the temple. Above it atood tb^ seraphims: each one had six wings; with twain he Govened his£ace, with twain he covered his feet, with twain he did fly. And one cried to another,* fnd said, holy, holy, holy Lordpf.h^Rts,,the whole earth is 6^ of his glory." They highly honour him^ by the reflectioi|L of his separate and peerless excel-* iencies, his ahnighty power, .^is i^ifyiite supremacy * a^d eternal empire, in their concert .of praises.

vot. III. B b

S. Ill heaven the sunta as perfectly love God, as they know him. This is the principal duty of angels and men to the blessed Creator for his admirable perfections, and his excellent benefits* The evidence of it is so entire, that the reaBonabfe mind cannot suspend its assent: for goodness and beauty, the fniit and the flower of amiable things, do so recommend them to the understanding and will, that they powerfully allure and engage the aflections. Now these are in God in unspeakable degrees of eminence.' The prophet breaks out in a rapture, '^ how great is his goodness, how great is his beauty!"

It was a precept of the ceremonial law, that the firstlings of the flock, and the first and best fruits of the earth should be * offered to God; not as if the first that opened the belly was more valuable in his account than the lest, or the most early fruits in the spring more pleasing to him than the later in the autumn; but it was instructive, that our love, the " first-bom of the soul, and the beginning of its strength,'' should be consecrated to God.

The love of God is the essential character of a saint, that dis-ttnguislies him from the unregenerate. Indeed, it Vi strange that God, who is infinitely lovely, and infinitely liberal and beneficent, should not prevail on the hearts of all men; but if we consider the degeneracy of mankind, how their minds are depraved and deceived, and their infections are vitiated, the wonder will cease. Carnal men liave not due conceptions of God, and wiH not attentively observe his amiable perfections. St. John tells us, " he that loveth not, doth not know God." Knowledge is the leading principle in the operations of the souL There must be a heavenly eye to '^discover the heavenly beauty, before there can be love of it. Now men are in ignorant darkness, and are defiled in flesh and spirit, and therefore cannot love God who is glorious in holiness. Without tesembtatice there can be no aflectionate union which is the essence of love. The contrariety of dispositions infers a contrariety of affections. Hie seri|>ture expresses this in dreadfiil colours : /'the carnal mind is enmity against dai : the fKendshtpf* of the wbiU^is enmity with God;" that is, pride, and ct^etommess, and sensuaKty, which are the lusts of the carnal mind, and are termiriated upon worldly things, are inconsistent witfc the love bf God. The justice of God is terrible to the consciences, and his holiness odious to the

«flbctiod3 of the unrenewed. Till by divirie grace the uuder-slanding is enligbtened aud purified to have right apprehevsiotis .of God; till the will and affectioda are eleanaed atid changed ; till there be a reaemU^Dce of God's hbly nature, and a con*-fprmity to his holy laws, they are not capsbfe of delightful ad-)»erhig to him, wbieh is the iitfemal essential property of lore;

. But thode who are partakers of the divine nature, the holy joid heavenly, ^^ taste and see.hoW.good the Lord is:? and ac^ cording to the illustrations of the mind^ such are the impressions ppon the heart; tlie love of Gbd in their breasts here is like ampki^g flax, but in heaven it. is a triimphant flame. God is the first fair^ .thp <mginal of all amiable. eHeeUencies^ in whom they shine in their unstained lustre and perfection. When he iiiUy .feve^ himself^ and displays the richest bieams of his love <M)d glory, how transporting and endearing is that sight? Our affections that are now scattered on many things, wherein some faint reflections of his goodness a(^ear, shall th^ be united in one full current to him,. ^^ who is all in all." , In heaven the immense treasures .of bis^ grace are r^eaied. That when man for his rebellious isin was juatly expelled from paradise, and under the sentence of eternal deaths God should not only pardon, but prefer U9 to tt^ dignity of his children, and prepare such a glory for us,..and us for au^baglory} this will inspire the saints with such ardeiit afiiectionS| (hat will make them equal to the angels, those pure and everlasting flames of love to God.

In heaven we shall be with **^ Jesus the Mediator of the new covenant, who is seated at the right hand of God.'' And how admirable will he iqipear to the sense and soul of every glorified saint ? for ^' we shall see the King in his beauty.'^ When our Saviour, was upon the holy mount, and one vanishing beam of glory appeared in his transfiguration, Peter was so transported at the sight, that he forgot the world and himself; how ravishing then will the sight of him in his triumphant majesty be, when we shall be transfigured ourselves ? Now while believers are in the shadows of the earthly state, they *< love their unseen Saviour'' with such intense degrees of affection, as deface all the washy colours, all the vain loves of things in this world: but when they are admitted into his shining presence, and see him in the day of celestial gh>ry, with what an ecstacy of affection will they be transported?

^ Bb 2

We shall then feel the endeturing obligatiMis our Saviour has laid upon ns, who ransomed us with so rich a price, and purchased for us such an invaluable inheritance. For in pitiportion as we shall understand his greatness in himself, we shall hib goodness to us. The eternal Son of God descended from the heaven of heavens to our lowly earth; and, which is more, from the majesty wherein he there reigned, and was visible to the angels; he became man that he migfat die, to redeem us fitxn the most wofiil captivity, from ** death, and the sting of deatk, sin, and the strength of sin, the law,'' and oblaiti a blessed life and immortality for us, O unexampled' love I << Greater love hath no man than this, to lay down his life for his friend:'' and what is the life of a sinful man, a vanishing vapour, a life mixed with troubles and vexation ? and to lay down this for a friend deservedly dear, is the highest expression of human love: bat for the Son of God to lay down his life, a life without sin, and with* out end, far immortality was a privilege due to his innocence and for enemies, for the worst enemi^, rebels by revoiture from obedience to their Creator and King, is a love truly divme, and infinitely surpassing, not only the affections, but the '* under^ standing and knowledge of all creatures/' Ephes. 3. Bridly, he gave his life for us, and gives himself to us, the most exoeUeot testimonies of love that we can receive from love itself; and we shall love him with all the strength of our glorified spirits.

CHAP. V.

Union with God byknovledgo and love» caoact tb« peifection aod felieity^if ibe aaintt« That union briefly unfolded. The pleasure that springi from knowledge. In heaven the knowledge of the saints incomparably excels the knowledge acquired here. The felicity that flows from the enjoyment of Gody that fttlly satisfies the love of the saints. Th« blessed commaBloa between tbe saints and Christ In heaven. The love of the ssints is notl fully pleased in the glory,of God.

\J Nf ON with God by knowledge and love, accomplishes the perfection and happiness of the saints. The most pernicious effect of sin is the separation of the soal from God : and the re-storal of ns to happiness, is by reunion with him. This we obtain by Christ, who is Emanuel in his nature, and by office; who took our flesh, which he offiH'ed as. a sacrifice to God to atone his displeasure, and gives his ** Spirit to dwell in us," as a permanent active principle, by whose -special operation faith is produced in our hearts; that is, such a belief of his love in redeeming us, as inspires us with a sincere and euperlative love to him. And by these vital bands we are -united to him, and as his true members, live the same iife with him in grace and glory.

Now in heaven our union with God is more near and noble, more intimate and influential, more inseparable and eternal* It is observable in natural causalities, that what is of a more refined and purer nature, is more active and penetrating, and more dosely unites with other things, than what is more gross and Hiaterial. Light, which is the purest quality in the world, aeCu-aCea all colours, and makes them visible, and actuates the eye, and conveys the lively image of the object with shining evidence into it. The sun shoots its invisible virtue into the deepest mines. Fire is more subtile and pure than water, and will pieree into solid metals, which the water cannot soak into. The glowing iron seems to be all fire. Now God is the purest Spirit^ and of infinite energy, and can unite himself to our spirits moio

B b 3

too ON HBAVSN* CHAP. Vt

intimately than the closest union between any creatures in the world. He unites himself to the understanding by an immectiate irradiation, and discovery of his glorious excellencies. *^ In thy light/' saith the psalmist, <^we shall see light/' He unites himself to the will, by the infusion of his love, and by that drawing forth our love to him. This union is complete in heaven, and most communicative of the divine influences to the sainto, and consequently their conformity and fruition of God is in tiie highest degrees that created spirits are capable of. This is the most desirable and perfect state of reasonable creatures; for God is the ever^ilowing fountain of felicity, the only stable centre of the soul, wherein it reposes itself ftwr ever. Accordingly the psalmist speaks, '< Return to thy rest^ O my soul, Cor the JLroni bath dealt bountifiiUy with thee."

'M^eti the soul opens its eyes to the clear discoveiies of the irat tru^h, in which is no shadow of error, and its inreaat to the dear and intimate embraces of the supreme good, in which is no mixture c^evil, and beyond which nothing remains to be'known, nothing t6 be enjoyed, what a dduge of the purest and swcietest pleasures will overflow it ? We cannot ascend in our diougbta so high, as to conceive the excess of jdy that attends those ope^ rations of the glorified soul upon its proper object. But some* thing we may conjecture.

Those who are possessed with a noble passion for knowledge, how do they despise all lower pleasures in oMnparison of it? how do they forget themselves, neglect the body, and retire into the mind, the highest part of man, and nearest to God ? The bare apprehension of such things that by their internal nature have no attractive influence upon tlie affections, is pleasant to the mider* standing. As the appearance of light, though not attended with any other visible beauties, refireshes the eye after long darknesa^ so the clear discovery of truths, how abstract soever, that were before unknown, is grateful to the intdleetive £eusalty. Thus some-have been strangely transported with the pleasures of a mathematical demdnstration, when the evidence, not the importance, of the thing was so ravishing; for what is more dry and barren of delight than the speculation of figures and numbers ? Solon when near his end, and some of his friends that visited bim were speaking softly of a point of philosophy, by that sound of wisdom was awakened from the sleep of deatl^ that was just

aeisBing on him; and opening his eyea^ raising his head to give attention, heing asked the reason of it, answered^ * * That when I understand what you are discoursing of, I may die/ Such was his delight in knowledge, that a little of it made his agony insensible*

But here are many imperfections that lessen this intellectual pleasure, which shall cease in heayen. Here the acquisition of knowledge is often with the expence of health; the iiower of the spirits, necessary for natural operations, is wasted by intense thoughts. How often are the learned sickly? As the flint when it is struck, gives not a spark without consuming itself; so knowledge is obtained by studies that ^aste our faint sensitive faculties* But then odr knowledge shall be a free emanation from the spring of truth, without our labour and pains* Here we learn by'circuit, and (Useem by comparing things; ignorant darkness is dispelled by a gradual sucoession of light: but then perfect knowledge shall be infused in a moment. Here, after all our labour and toil, how little knowledge do we gain ? Every question is a labyrinth, out of which the nimblest and most searching minds cannot extricate themselves. How many spe->« cious errors impose upon our understandings ? We look on things by false ligbtsi, through deceiving spectacles: but then our knowledge shall be certain and complete* There is no forbidden tree in the celestial paradise, as no inordinate affection* But suppose that all things in the compass of the world were known, yet still there would be emptiness and anguish in the mind: for the most comprehensive knowledge of things that are insufficient to make us happy, cannot afford true satisfaction* But then we shall see God in all his excellencies, the supreme object and end, the only felicity of the soul. How will the Mght cf his glorious perfections in the first moment quench our extreme thirst, and fill us with joy and admiration! It is not as the naked concept tion of treasures, that only makes rich in ideas, but that divine eight gives a real interest in him* The angek are so ravished with the beauties and wonders of his face, that they never divert a moment from the contemplation of it*

The pure love of the stunts to God, is fully satisfied io the

« Ut €00 iitnd qnicquld est de qao dispatatis perceperoi moriar, FaU Max.

B b 4

S92 oy HBAVSN. CHAP. V.

possession and enjoyment of him, and consequently the greatest delight and complacency is shed abroad in their hearts. Love considered as an affection of friendship, is always attended with two desires; to be assured of reciprocal lore, and to enjoy the conversation of the person beloved, the testimony of his esteem and goodwill. This kind of * aflvction seems to be inconsistent with that infinite distance that is between God and the creature. But though it is disproporttonable to the divine majesty, it is proportionable to his goodness. Accordingly our Saviour promises, *' He that toves me, shali be loved of my Father, and I will love him, and manifest myself unto him :** and to confirm our belief of this astdhishing condescension, repeats it, " If a man love me, my Father will love him, and we will come to him, and make our abode with faim." In the present state, the signs ct God's special fiivour are exhibited to his friends. Noif he bestows on them the honour of being his sons, the graces and comforts of his Spirit, the precious earnests of his love, ^ and seal of their redemption.'* But in emineney of degrees, the emanation of his love, and the effects of his beneficence, are incomparably more glorious in heaven. Here the saints are adopted, there crowned: there he opens all the bright treasures of his wisdom, the riches of his goodness, the beauties of his holiness, the glories of his power, and by the intimate application of his presence makes his love most sensible to them. Infinite goodness excites and draws forth all the poiwers of the soul, and fills the utmost capacity and expansion of the spirit: from hence perpetual pleasure and satisfaction spring. O the pure deiighti between God and glorified souls! God looks on them with an engaged eye, as his own by many dear titles^ and is ravished with the reflex of his own excellencies shining in them. "As the bridegroom rejoices over the bride'' (it is the language of the divine love) ** so their God rejoices over them. The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy: he will rest in his love; he will rejoice over thee with singing.*' He is infi/iitely delighted in the communication of his goodness to them. And what a blessed rest do they find in the complete fruition of his goodness ? AH their desires quietly expire in his bosom. What triumphs of joy follow ?

• AriatoUe,

Can we iVame a fuller conception of happiness, than to be perfectly loved by the best and most blessed being, and perfectly to love him, and to partake of the richest emanations of his <^ Loving-kindness, that is far more valuable and desirable than life itself?"

How precious and joyful will the presence of Christ be to the saints ? It was his prayer on earth, ** Father, I will that they also whom thou hast given me, be with roe where I am, that they may behold my glory." When the saints are received into the everlasting kingdom, the first object that draws their admiring regards, is Christ on the throne. Inestimable felicity! whether we consider him as the Son of God, in whose conspicuous countenance all the glory of his Father shines; or as the Saviour of men, and the head of the elect, upon a double account: partly, that ^' he that loved us, and washed us from our sins in his blood," after suffering all indignities and cruelties for our sake, has received the reward of his meritorious sufferings, the triumph of l^is victory, being " glorified with the Father with the glorv he had before the world was:" and partly, because every member shall be conformed to him in glory. The sight of the face of Moses when radiant, had no transforming efficacy, for the light of it was not in him as its spring, but by derivation. But the Son of God is light essentially, and the sight of his glory will transform us into his likeness. And how dear and joyful is the presence of the saints to Christ ? *♦ He then sees of the travail of his soul, the fruit of his sharp sufferings and bleeding love, and is satisfied." How delightfiil is it to him to see all his spiritual progeny safely brought to heaven, and made partakers of his glory and joy in the everlasting kingdom ? For according to the extent of the object, and dearness of the affection, joy rises. He will then present them to his Father with infinite complacency; ^< Behold, here am I, and the children whom thou hast gi^n me."

The dearest affections of Christ and the sunts in heaven, are mutual and reflexive. In the sacred song, the expressions of love, desire, and joy, borrowed from the espousals of Solomon and his beloved wife, are, as it were, characters in the bark^ to be understood in a spiritual sense, of the mystical marriage of Christ and the church. What endearing intercourse is there be-

tween the most perfect lover, aod his spouse ia^ired with the same pure flame ? Here amiable perfections attract his eye and he&vt; ^' Thou art all fair, my love, there is no spot in thee," Cant. 7* His pTopiiety in the church is his invaluable treasure: '' My vineyard which is mine, is ever before me.'' He repeats the word ^^ Mine," in the sweetest and most tender manner. And the church, with the same harmonious affections, speaks of Christ. She contemplates in a soft ecstacy in ever-satisfying beauty. *^ My beloved is the chiefest of ten thousand, he is al-* together lovely," Cant. 10. 6. She breaks forth in triumph, ** My beloved is mine, and I am his," Cant. 6. By all their expressions of joyful love and uni(xi, we may ascend in our thoughts, what are the joys of heaven, where the communion of Christ and the church is entire and uninterrupted for ever. If faith and love of our unseen Saviour produce ** a joy unspeakable and glorious," as if believers were wrapped up to paradise, or paradise descended into them, what will the sight and fruition of him ? There is as great a difference in degreesa between the joy that flows from the assurance and application of faith, and the joy from vision and fiill possession, as between the impression of joy the forerunner of Christ felt, when he sprang in the womb at the comiqg of our Saviour; and his ravishing joy, when he saw Christ, and pointed him out to his disciples, '< Behold the Lamb of God, that takes away the sins of the world."

3. The supreme joy of the saints is for the felicity and g^ory of God himself. For as the holy soul feels no more powerful motive to love God, than because he is most worthy of it, as he is God, a being of infinite excellencies, and therefore to be loved above the dearest persons and things, even itself; so the highest joy it partakes of is from this consideration, that God is infinitely blessed and glorious. For in this the supreme, desire of love b accomplished, that the most beloved object is perfectly honouied and pleased. In heaven the love of'the saints to God is in its highest perfection, and they see his glory in the most perfect manner, which causes a transcendent joy to them. And this is one reason why the saints, though shining with unequal degrees <tf glory, are equally content. For their most ardent love being set on God, that he is pleased to glorify himself by such various communications of his goodness, is fiiU satisfi^ction to their de-

CHAP. \U OW lUIAVBNt

fliiea* Besides^ in those different degrees ot glcny, every one is 6o content with hia ow% ^ that there is no possible desire of being but what he is.

CHAP. VL

The cammuDion of the angelt aod laiDts ia heaven affords the purest plc&-sure. Love unites them. The allays of love cease there. As love is enlarged io its object and dej^rees, iBuch is the delight that resalts from 1t« The joy of heavea Ai Trtthont defect sr end. The prodactWe causes of it •rentways eqnal. The ia£o of God always shines tbere> and the eontenn platioQ of it is fixed. The constant enjoyment of God io heaven does not lessen the delight of the saints. The reasons why the fruition of sensible things without change is tedious. All those causes of dissatisfadioo cease in heaven. The saints' have as lively a pereeptlon of their happiness for aver a* in the beginning of it.

XN heaven ^'tbe innumerable compaay of angels, and the ge-* neral assembly of the church of the first-bom,'' as tiiey receive ha|)^es6 from the sight of God, so they communicate the purest pleasure to one another. An unfeigned ardent affection unites that pure society. Our love is now kindled, either from * relation in nature^ or a civil account, or some visible excellencies that render a person worthy of our choice and friendship: but in heaven the reasons are greater, and the d^g;rees of love incom« parably more fervent. All carnal alUenees and respects cease in that supernatural state. The apostle tells us, *^ If I have known Christ after the flesh, I know him so no more." By the resur-ceotion and ascension of Christ he was transported into another worldy and had communion with Um as^a heavenly king, without!

* Sle itaqi habebit donnm aliud alio minns, at hk qnoq} doamn babeat, te vellt aaiplins, Jug^

low regards to the temporal privilege of conversing with him on earth. The spiritual relation is more near and permanent than the strictest band of nature. The saints have ail relation to the same heavenly Father, and to Jesus Christ the Prince of peace, and head of that happy fraternity. The principal motives of love here, are the inherent excellencies of a person. Wisdom, holiness, goodness, fidelity are mighty attractives, and produce, a more worthy affection, a flaore intimate confederacy of souk, than propinquity in nature, or any carnal respects. Virtue is amiable in an old person, though wrinkled and deformed: vice is hateful in a young person, though beautiful. There are clearer eyes than those of flesh, a purer light than what is sensible, a diviner beauty than what is corporeal, and a nobler love than what is sensual. David declares that ^ all his delight was in the excellent.*' But there are allays of this spiritual ]oyt here. For,

1. There are relics of frailty in the best men on earth, some blemishes that render them less amiable when discovered. Here their graces are mixed with infirmities, and but ascending to glory. Accordingly our love ito them must be regular, and se* rene, not clouded with error, mistaking defects for amiaUe quar lities. But in heaven, the image of God is complete by the union of all the glorious virtues requisite to its perfection. Every saint there exactly agrees with the first exemplar, a divine beauty shines in them ever durable, a beauty that darts no con-t^ious fire, that is inviolable and can sufibr no injury. The apostle tells us, ^' The church shall be glorious in holiness, without spot or wrinkle/' or any thing that may cast an aspect of deformity upon it.

2. In the present state the least part of the saints' worth is visible. Ab the earth is fruitful in plants and flowers, but its riches are in mines of precious metals, and the veins of marble hidden in its bosom. Tnie grace appears in sensible actions, ^< but its glory is within." * The sincerity of aims, the purity of affections, the impresses of the Spirit on the heart, the interior beauties of holiness, are only seen by God. Besides, such ts

* O si aniravm boni ^ri licf ret inspicere, ex msgnifico placidoq; fol^n-tern 1 n»Bae velati ouminii occunu obstnpefacti esfeimis } Senec*

the htunUttj of eri^ioent saints^ that the more they abound in spiritual treasures, the less they show. As the heavenly bodies when in nearest eoojimction with the sun, and ftiUest of lights make the least appearance to our sight. But all their ecellen-eies shall then be in view, << The glory of God shall be revealed in them/' And how attractive is the divine likeness to a holy eye ? How will it ravish the saints to behold an immortal love* liness shining in one another ? Their love is reciprocal, propor^ tionable to the cause of it. An equal, constant flame is preserved by pure materials. Every one is perfectly amiable, and por-feetly enamoured with all. How happy is that state of love ? The psalmist breaks out in a rapture, '' Behold how good and pleasant it is for brethren to dwell together in unity!" Love is the beauty and strength of societies, the pleasure of life. How excellent is the joy of the blessed, when the prayer of Christ shall be accomplished, that they all may be one; '^ as thou. Father, art in me, and I in thee, that they also may be one in us." God is absolntdy one in his glorious nature and will, and tbere*-fore unalterably happy: and their inviolable union of love b a ray of the essential unity between the sacred persons. There are no divisions of heart ahd tongues, as in this Babel; but the most perfect and sweetest concord, an eternal agreement in tempofs and inclinations. There are no envious comparisons; for love that affectively transforms one into another, causes the glory of every saint to redound to the joy of all. Every one takes his share in the felicity of all, and adds to it. Such is the power of that celestial fire wherein they all bum, that it melts and mixes souls in such an entire union, that by complacence, and an inti* mate joy, the blessedness of all is, as it were, proper to every one; as tf every one were placed in the hearts of all, and all in the heart of every one. If in the church of the firstborn christians in the earthly Jerusalem, the band of charity was so strict, that it is said, the *< Multitude. of believers were of one heart, and one soul;" how much more intimate and mseparable is the union of the saints in Jerusalem above, where every one loves another as himself? It is recorded of Alexander, that entering with Hephestion his fevourite into the pavilion cf the mother of Darius, then his prisoner, she bowed to the favourite^ as having a greater appearance of majesty, thinking him to be Alexander: but advised of her error, she humbly begged his parckm. To

dM Hffr BB£Vst(t chaf; vl

whom the gwierotti king replied, * < Ydo did iibc ^, mother, this is ako Alextnder/ Such waa their affeetaon, that ariioever was taken of them, the other'was taken in him; the less aseend-itig in the grealer, without degrading the greater in the less. This is a copy of the holy love of the blessed ; bat with the aaooe difference, as between the deseription c( a star with a eoal, and its beauty in its proper aspect* And where aH is love, all is delight. The act itself is its own reward. Aa^hat benign and pleasant affection is enlaq^ed with respect to the object, and its degrees, sach is the eomplacenee and delight that results horn it In that blessed society there is a constant receiving and return* ing of love and joy. And that double exercise of the saiots, m the perfect circle of love, is like the pleasant labour of the bees, who all the day are flying to the gardens,* and- retaining to their hives, and all their art is in extracting* the purest spirits from fragrant flowers, and making sweet honey. O how^ do they re» joice and triumph in the h^piness of one another P With what an unimaginable tenderness do they erobraeeP What recipaoea-tions of endearments are between thenSP O their ravishing conversation, and sweet intercourse! for their presence tog e ther in heaven is not a silent showv In thetrmsflgnratioii,'Moaes and El!as tfdked with Christ: we may HndentaDKl^'a-ltttte of il^ "by the sensible complacence that is among siueere irienda hoe. In pure amity ther^ is a threefold union t a union ((f reseniMaBee, that is the principle of it; likeness causes love i a innon of afieo-t)on, that is its essence; it is said of Jonathai^, that incompandik friend, ^his soul was knit with the soal of l^dvid,«ttd he loved htm as his own soul :** theiinim of conversation, that is reqai* site to the satisfaction of iev^.' iWhat an entertainment of km and joy is there in the presence and disCDMaes.of dear itiondsl their mutual aspects, like a chain compeseid of' spftits^lnniiiaaa and active, draw and fasten their soulii to one.abocher:- the* Ml-dty of loVeeohsists \ft theii'coiiversation* • Now in-lMsmivwliat^-ever is pleaSMit in friendship id< in perfection') iutd^fliiatever ia distasteful by men's foHy and weakness isf abdi^ied; With'whnt excellent discourses do they entertain'one mMlierf If Dtmi fell such inward-'pleasurefii^m the sen^ of ^tiod^^^fiivcmfs, thmt hecouldhot restrain the expression of It, hit 1 i&h4«es tha i

CHAP« VI. ON HEAV£^^ S99

<^ Come and hear^ all ye that fear the Lord, and I will tell you what he has done {or my soul :" certainly in heaven, the blessed with overflowing afiections recount the divine benefits; the admirable methods, whereby the life of grace was begun, preserved and carried on in the midst of temptations; the continual succession of mercies in the time of their hopes, and the consummation of all in the time of their enjoyment. How joyfully do they concur in their thanksgivings to God for the goodness of creation; in making them reasonable creatures, capable to know^ love and enjoy him, when they might have been of the lowest order in the whole spheres of beings) for his compassionate care and providence over them in this world, but especially for his sovereign and singular mercy in electing them to be vessels oJF honour; for his powerful grace, in rescuing them from the cruel and ignominious bondage of sin; for his most free love, that justified them firom all their guilt by the death of his only Son, and glorified them with himself. They are never weary in this delightful exercise, but continually bless him for his *' Mercy that endures for ever/' We may judge by the saints here, when they are in a fit disposition to praise God, what fervours they feel in their united praises of him in heaven. The psalmist in an ec-stacy calls to all the parts of the world to join with him: ^^The Lord reigns, let the heavens rejoice, and the earth be glad; let the sea roar, let the fields be joyful and all that dwell therein/' He desires that nature should be elevated above itself^ that the' dead parts be inspired with life, the insensible feel motions of joy, and those that want a voice break forth in praises, to adorn the divine triumph. With what life and alacrity will the saints in their blessed communion celebrate the object of their love and praisesf The seraphims about the throne ''cried to one another,'* to express their zeal and joy, in celebrating his eternal purity and power, and the glory of his goodness. O the unspeakable pleasure of this concert! when every soul is harmonious, and contributes his part to the full music of heaven. O could we hear but some ecfio of those songs wherewith the heaven of heavens resounds, some remains of those voices wherewith the saints above " triumph in the praises,'* in the solemn adoration of the King of spirits, how would it inflame our desires to be joined with them ? *' Blessised are those that are in thy lionse, they always praise thee."

IIL The fidneas of joy in heavea is everlastings widioul defect, and \rithout end.

1. It is undecaying, the productive causes are conservative of it, being always equal. Those are the beatific object, and the contiDiul fruition of it. Whilst we are here bebw, the Sun of Righteousness^ as to our perception and sense, has ascensions and declinations, accesses and recesses. And our earth u not so purified, but some vi^pours arise that intercept his cheerful refreshing light. From hence there are alternate successions of spiritual comforts and sorrows, of doubts and filial confidence in the saints. It is a rare favour of heaven, when a humble believer in his whole course is so circumspect, as not to provoke God to appear displeased against him; when a christian (as those tutelar angels spoken of in the gospel) always behold the face of his heavenly Father, and converses with him with a holy liberty. And what a torment the *' hiding of God's face" is to a deserted soul, only they know who feel it. External troubles are many times attended with more consolations to the Spirit, than afflictions to sense; but to love God with a transcendent affection, and to fear he is our enemy, no punishment exceeds, or is equal to it. As his loving-kindness in their esteem is better than life, so his displeasure is worse than death. How do they wresUe with God by prayers and tears, and offer, as it were, a holy violence to the King of heaven, to recover their first serenity of mind, the lost peace of heart ? How passionately do they cry out with Job in the book of his patience, ^^ O that I was as in months past, as in the days when God preserved me ; when his candle shined upon my head, and when by his light I walked through darkness; as I was in the days of my youth, when the secret of God was upon my tabernacle!" Job 29. 2, 3. And sometimes God delays the revealing himself e^'en to his dearest ehildren; not that he does not see their necessities^ and hear their prayers, or is so hard that till their extremitiea he is not moved with compassion, but for wise and holy reasons: either *' that they may not return to folly," if by any presumptuous nn they forfeited their peace; or if they have been careful to please him, yet he may deprive them of spiritual comforts fpr a time, to keep them humble, and that with an obedient resignation to his sovereign pleasure they may wait for.his reviving presence. And then joy returns greater than before: for thus Cod usually ren*

ders with intet-est what he suspended only for trial. But the saints above are for ever enlightened with the vital splendour, and dear regards of hh countenance, always enjoy his beamy smiles. A continual efiVision of gior)* illustrates heaven and all its blessed inhabitants.

And their contemplation of God is fixed« If the object, though extt-aordinarily glorious, were transient, or the eye so weak that it could only see it but by glances, the height of joy would not be perpetual. But the mind is prepared with supernatural vigour, to see the brightness of God s face, and by the most attentive application always converses with that blessed object: so that the joy of heaven is never intermitted for a moment. They always see, and love, and rejoice, and praise him.

It is possible a carnal suspicion may arise in some, as if the uniform perpetual vision of the same glory might lose its perfect delightfulness. For those who seek for happiness in the vanity of the ereatures, are always desirous of change, and have their judgments so corrupted, that while they languish with a secret desire after an unchangeable good, yet they conceive no good as desirable, that is not changed.

But to correct this gross error of fancy, let us a little inquire into the causes of dissatisfaction, that make the constant fruition of the same thing here to be tedious,

(1.) Sensible things are of such a limited goodness, that not any of them can supply all our present wants, so that it is necessary to leave one for another. . And the most of thetn are remedies of our diseased appetites, and if not temperately used, are destructive evilsb Eating and drinking are to extinguish hunger and thirst, but continued beyond just measure, become nauseous. Besides the insufficiency of their objects, the senses themselves cannot be satisfied all at once. The ear cannot attend to de-lightfiil sounds, and the eye be intent on beautiful colours at the same time. The satisfaction of one sense defeats another of enjoying its proper good ; therefore the same object is not constantly pleasant, but the heart is distempered from as many causes, as there are desires unaccomplished. Add farther, all things tinder the sun afford only a superficial delight, and miserably deceive the expectations raised of them: and many times there is a niixture of some evil in them, that is more offensive than the good is delightful. The honey is attended with a sting, so that

VOL. III. c c

often thoae very things vre sigh after through vehement desire, when they are obtained, we sigh for grief. Now all these causes of dissatisfaction cease in heaven; * for there is an infinite variety in God, and whatever is truly desirable, is eminently enjoyed in him. And in his presence all the powers of the soul are drawn out in their most pleasant exercise, and always enjoy their entire liappiness. The fruition of him exceeds our most raised hopes, as much as he is m<n« glorious in himself than in any borrowed representations. God will be to us incomparably «above what we can ask or think.'* The compass of our thoughts, the depth of our desires are imperfect measures of his perfections. And as he is a pure good in himself, so he is pre* valent over all evil. It is evident therefore, that nothing can allay the joys of saints, when they are in God's presence.

(2.) Novelty is not requisite to ingratiate every good, and make it perfectly delightftil. f God is infinitely happy, to whom no good was ever new. It is indeed the sauce that gives a delicious taste to inferior things. For men relish only what is eminent ; and the good things of this world are so truly mean, that they are fain to borrow a show of greatness by comparison with a worse estate preceding. But an infinite good produces always the same pure equal complete joy, because it arises from its intrinsic perfection, that wants no foil to commend it. The psalmist breaks forth, '^ Whom have I in heaven but thee ?" This is no vanishing rapture, but a constant joyfiil height of affeetion. God, the essential happiness of the saints, is always perfectly lovely and delightfiil to them.

(3.) The glorified saints in every period of their happy state, have as lively a perception of it as in the beginning. To make this evident, we must consider that the pleasure of novelty springs from a quick sense of the opposite terms, between our condition in the want of some desired good, and after our obtaining it. Now the mind is more intense on the advantage,

* Vit» nos tedium tenet timor tnortie, natst omne cotuniom, nee ioplere no8 ulia faelicitas pote»C. Caota avtem est, q«od non pervenlnns ad illad boDiim immeDsiiin & insoperabile, ubi ncceue cU* cootUtat oobis Tolantaft Doslra, quia ultra summum Don est locus. Sen«c £ji. 74.

t Ej yi ^oVij aVxV ««j, V d\ni irpa^i$ ^ipj Ifotf. Aio 5 Oek am /t/ay x«; a'm)^\ x«''?« n 8ov»,V MM. Eth. L 7. c. mil.

and more strongly affected at first. One newly freed from the torments of a sharp disease, feels a greater pleasure than from a constant tenonr of health. Those who are raised from a low state to eminent dignity, are transported with their first change, but in tract of time the remembrance of their mean condition is so weakened and spent, that it is like the shadow of a dream, and proportionably their joy is lessened. Honours, like perfumes, by custom, are less sensible to those that carry them. But the saints above always consider and feel the excellent difference between their suffering and triumphant state. They never lose that ravishing part of felicity, the vivid sense of past evils. Their reflections are always as strong on the misery from whence they were raised to the pitch of happiness, as in their first glorious translation. In what an ecstacy of wonder and pleasure will they be, from the fresh memory of what they were, and the joyful sense what they are ? '^ I was (says the admiring soul) poor, blind, and naked;'' but O miraculous and happy alteration! I Bm full of light, enriched with the treasures of heaven, adorned with divine glory. I was under the tyrannous power of satan^ *^ but he is bruised under my feet/* I was sentenced to an everlasting separation froni the presence of God, my only life and joy 9 but now am possessed of my supreme good. O how transporting is the comparison of these wide and contrary extremes ? How beautifiil and pleasant is the day of eternity, after such a dark tempestuous night! How does the remembrance of such evils produce a more lively and feeling fruition of such happiness I how strangely and mightily does " Salvation with eternal glory affect the soul!" This gives a sprightly accent to their everlasting hallelujahs: this preserves an affectionate heat in their thanksgivings to their victorious deliverer. And thus their happiness is always the same, and always new. Their pleasure is continued in its perfection.

c e 2

CHAP. VII.

The ■Hmber of possessors of heaTen cannot lessen Us felicity. The bleaed' ae&s of the saints is without end. In the first creation, the happiness of angels and men was rontable. The happiness in heaven as unchangeable as the loTe of God lo the saints, and the love of the saints Co Md. The s»oful folly of men in refusing snch a happiness. Ad excitation lo peek this happiness. The original moving cause of conferring this happiness, is tlie mercy of God : the meritorious cause, is the obedience and passion of Christ. It is impossible for an innocent creature, much more for the fallen creature, to deserve any good thing from God. Oar Savionr expiated the gnilt of sin, and by the meiili of his obedience purchased the liiagdom of heaven for believers.

X HE number of possessors cannot lessen their felicity. The divine presence is an unwasted spring of pleasure, equally iiiU and opea to all, and abundantly sufficient to satirfy the imnieD-sity of their desires^ Envy reigns in this world, because earthly things are so imperfect in their nature, and so peculiar in thev possession, that they cannot suffice, nor be enjoyed by all. But in heaven none is touched with that base, low passion: for God contains all that is precious and desirable in the highest degrees of perfection, and all partake of his universal goodness, without intercepting one another. In the kingdom of heaven there is n« cause for the elder brother to repine at the Father's bounty to the younger, nor for the younger to supplant the elder to obtain the birthright. <' The heirs of God" are all raised to sovereign glory; and every one enjoys him as entirely and fully as if sdely his felicity. God is a good as indivisible as infinite, and not diminished by the most liberal communications of himself. We may illustrate this by comparing the price of our redemption, and the reward. The death of Christ is a universal benefit to all the saints, yet it is so applied to every believer for his perfect redemption, as if our Saviour in aH his agonies and sufferings had no other in his eye and heart, as if all his prayers, his tears, his blood were offered up to his Father only for that perscm. The common respect of it the apostle declares in those admirable

wo*d«^ that ngnify such an excess of God's love to us; -^^ He that spared not his own Son^ but delivered him up for us all, how ^all he not with him also freely give us all things ?*' But to imagine that the * propriety of every believer is thereby prejudiced, is not only fiEdse, but extremely injurious to the merit and dignity, and to the infinite love of Christ. Therefore the same apostle tells us, ^^The life which I now live in the ilesh, I live by the fiiith of the Son of God, who loved me, and gave himself fat me j" as if he were the sole object of Christ's love, the end and reward of his sufferings. And this appropriating of it to himself, is no pr^udice to the rights of all others. St. John describes himself by truly that glorious title, " the disciple whom aus loved." Gould he speak this of himself, without the injury and indignation of the other disciplee ? Certainly -he might. For if we consider that incomprehensible love of Christ, express* ed to them all at his last supper, after Judas was'gone forth ; ** As the Father hath loved me, so I have loved you;" we may easily understand, that every one of them might justly believe that he was singularly beloved of Christ. They were all received in the heart, though (with John) they did not all lean on the breast of their divine master. Thus in heaven God is the universal treasure of all the saints, and the peculiar portion of every one, not engrossed by possessing, nor wasted by enjoying, f As 1»y his essence he equally fills the whole world, and every part of it; and by his providence equdly regards all and every particular creature: so in heaven he dispenses the riches of his love to all, that they cannot desire more, if every one 4>f/them .wfec^ ,tbe Aole heir of all .their merits of his Son, aiid enjoyed.him alone for ever.

The blessedness of the saints, as it is without diminution, so H 10 without end: it is complete and continual for ever. This makes heaven to be heaven; the security is as valuable as the

• Et toUini fte dedU nirivenis, & totiim tingulis. Ac per hoc qatcqaid pastiane bOa salvator prsestitit, sicat totmn ei debent noiversi, sic siDgiili i nlti qaod prope hoo pla« liogvli quam «Di?erfi» qaod totam aecepcmot il»-gttUj qoMtiui vniTcnU StMam,

f 81 aadiat multltodo sUeni, oon inter le particulatim comminuunt sono§, taDquam cibot: sed omne qaod looat ^ omoibas totum eit, ^ tiogaliB lotum.

C C 3

felicity. There is no satiety of the present, no solicitiide for the future. Were there a .possibility, or the least suspicion of losing that happy state, it would cast an aspersion of bitterness upoa all their delights; it would disturb their peaceful fruil^ion, and jo}*!!!! tranquillity: as hope in misery allays sorrom', so fear in happiness dashes joy: and the more excellent the happiness is, the more stinging would be the fear of losing it. '^ But the in* heritance reserved in heaven, is immortal, undefiled, and &des not away." And the tenure of their possession is infinitely firm, by the promise of God, who is tnily immutable, and immutably true, and by the divine power, the support of their everlasting duration. Our Saviour assures his disciples, ** Because I live, ye shall live also: and he lives for evermore/* This blessed privilege the saints have by Jesus Christ (who obtained eternal redemption for them) above the grace given to angels and men in the first creation. The j&ngels were upon trial of their obedience, not in a dctennined state of felicity. The first declination of love and subjection, was fatal to theoi. Wofol change! how unlike to themselves in their original purity and glory! an unparalleled example of the frailty of the creature, and the divine severity. Man did stand in paradise fi^r a little while, and had a nihious fall with all his progeny. " But the glorified saints sit with Christ in heavenly places,'" and enjoy an unchangeable happiness, as permanent as the everlasting author of it» and the everlasting soul the subject of it. ^* With God is the fountain of life/' Who can pluck them out of the bands and bosom of a gracious God ? He will never withdraw his love, and they shall never forfeit it: for sin is from the perverseness of the will and the disorder of the affections, joined with some error of the iniiid. But in the light of glory, and iiill enjoyment of God, the understanding is so perfectly illuminated, the wiU and affections so exceedingly satisfied, that it is impossible they should apprriiend erroneously, or desire irregularly. God is love, and will kindle in the saints a pure affection that eternity shall not lessen. In the present state, our love is impeifect; and as fire out of its sphere dies away by our neglect to feed it by proper raacerials, enamouring considerations of God. But in heaven the uncrea* ted sun attracts every eye with the light of his beauty, and inflames every heart with the heat of his love. The glorious presence of God is in different respects the .cause Bnd effect of our

love to him; for the sight of God is the moat powerful attractive to love him, and love fixes the mind upon him. And the persevering love of God assures the constant fruition of him : for by love the supreme good is possessed and enjoyed. The apostle tells tts^ ^' charity never fails,'* and therefore the happiness of heaven never fails. They enjoy a better immortality, than the tree of life could have preserved in Adam. The revolutions of the heavens, and ages, are under their feet, and cannot in the least alter or determine their happiness. After the passing of millions of years, still an entire eternity remains of their enjoying God. O most desirable state! where blessedness and eternity are inseparably united. O joyful harmony! when the full chorus of heaven shall sing, " this God is our God for ever and ever." This adds an infinite weight to their glory. This redoubles their joys with infinite sweetness and security: for the direct pleasure of enjoying God, is attended with the pleasant reflection it shall.continue for ever. They repose themselves in the coaq>lete fruition of their happiness. God reigns in the saints, and they live in him for ever. Eternity crowns and cou^ aummates their felicity.

THE APPLICATION.

From what has been discoursed we should,

1. Consider the woful folly of men in refusing such a happiness, that by the admirable favour of God is offered to their choice. Can there be an expectation, or desire, or capacity in man of enjoying a happiness beyond what is infinite and eternal? O blind and wretched world I so careless of everlasting felicity. Who can behold without compassion and indignation, men vainly seeking for happiness where it is not to bcv found, and after innumerable disappointments flying at an impossibility, and neglect their sovereign and final blessedness ? An error in the first inquiry might have some colour of an excuse; but having been so often deceived with painted grapes for the fruits of paradise, that men should still s^ for substantial blessedness to fill the soul, in vain shows that can only feed the eye, is beyond all degrees of folly. Astonishing madness 1 that God and heaven should be despised in comparison of painted trifles. This adds

c c 4

the greatest oontomely to their impiety. What powerfiil ebaim obstracta their true judging oi things? What sfMiit of*enor possesses them ? Alas, " eternal things are unseen I" not of conspicuous moment, and therefore in the carnal balance are esteemed light, against temporal things present to theaense. " It does not appear what He. shall be:" the veil of the visible heavens covers the sanctuary, where JESUS our high* priest is entered, and stops the inquiring eye.

But have we not assurance by the most infallible principles of faith, that the Son of God oame down from heaven to live with us, and die for us, and that he rose agam to confirm our belief in his '< exceeding great and precious promises" concerning this happinestt in tlie future state ? And do not the most evident principles of reason and universal experience prove, that this world cannot afford true happiness to us ? How wretchedly do we forfeit the prerogative of the reasooable nature, by neglecting our last and blessed end ? If the mind be darkened, that it does not see tlte amiable excellencies of God, ^ die will be depraved, that it does not feel their ravishing power; the roan ceases to.be a man, and becomes like the beasts that perish. As a blind eye is no longer an eye, being absolutely useless to that end for which it was made. And though in this present state, men are stupid and unconcerned, yet hereafter their misery will awaken them, to discover what is that supreme good wherein their perfection and felicity consists. When their felly shall be exposed before God, angels, and saints, in what extreme confusion will they appear before that glorious and immense theatre? Our Saviour told the unbelieving Jews, '' There shall be weeping, and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, ' and you yourselves t»voed out.'* They shall be tortured with the desire of happiness without possible satisfaction. It is most just that those who err without excuse, should repent withoat remedy.

Let us be seriously excited to apply ourselves with inflamed desires, and our utmost diligence to obtain-^tbis unchangeable happiness. In order to this, we shall consider the causes of ity and the means whereby it is obtained.

The original moving capse is the pure rich mercy of God tliat

prepared it for his people, and prepares them for it. The pro* curix]^ cause is the meritorious efficacy of Christ's obedience and su£ferings. This is expressly declared by the apostle; <^ the wages of sin is death, but the gift of Qod is eternal Ufe, through Jesus Christ our Lord."

i. The designing, the preparation, and actual bestowmg of the heavenly glory, is from the mercy of God* This will appear by considering,

1. ^hat it is absolutely impossible that a mere creature, . though perfect, sliould deserve any thing from God: for enjoying i^ being and powers of working from his goodness, the product of ail is entirely due to him; and the payment of a debt acquires no title to a reward: he is the proprietary and Lord of all by creation. Hence it is clear^ that in the order of distributive jus« tice nothing can be challenged from him.

2. Besides, such is the infinite perfection of God in himself, that no b^efit can redound to him by the service of the creature. ^' When you have done all, say you are unprofitable servants, for we ha:\'e done but«what we ought to do.'' The neglect of our duty justly exposes to punishment; but the performance of it deserves no reward, because no advantage accrues to God by it. '' Who. hath first given unto him, and it shall be recompensed to him again ?" He challenges all creatures, even of the highest order. To ^leak strictly therefcM'e, whea God crowns the angels with glory, he gives what is merely his own, and does not render what is theirs. If he should leave them in their pure nature, er deprive them of theip being, he were no loser, nor injurious to them. For what faw Unds him to enrich them with immortal glory, who are no ways profitable to him, or to preserve that being they had from his unexcited goodness ? . No creature can give to him, therefore none (an receive from him, by way of valuable consideration.

3. There is no proportion between tlie best works of men, and the excellency of the reward, much less an equivalence. It was the just and humble acknowledgment of Jacob to God, " I am

.^' \^ , less than the least of all thy mercies," those that oomm<»i pro-Wjf^ ' videnoe dispenses for the support and refreshment of this tempo-^^ ralltfe. But how much less than the glorious excellencies of the supernatural divine life, wherein the saints reign with God toreverp The most costly^ the most difficult and hazardous

^if«-

services, are equally nothing in point of merit, with the giviag but << 8 cup of cold water to a disciple ot Christ," there bdng no correspondence in value between them and the kingdom of heaven* The apostle tells ns, << 1 count the sufferings of this pre* sent life are not to be compared to the glory that shall be revealed in ns:" and suffering is more than doing. God rewards his faithful servants, not according to the dignity of their works, but his own liberality and munificence. As Alexander having ordered fifty talents of gold to be given to a gentleman in poverty to supply his want: and he surprised with that immense bounty, modestly said, ten were enough; he replied, ' if fif^ are too much for you to receive, ten are too little for me to give; therefore do you receive as poor, I will give as a king." Thus God in the dispensing his favours does not respect the meanness of our persons or services, but gives to ns as a God. And the clearest notion of the Deity is, that he is a being infinite in all perfiections, therefore all-sufficient and most willing to make liis creatures completely happy.

4. If a creature perfectly h<dy, that never sinned^ is incapable to merit any thing fi'om God, much less can those who are hpm in a sinful state, and guilty of innumerable actual transgressions, pretend to deserve any reward for their works. This were presumption inspired by prodigious vanity. For,

(1.) By his most free grace they are restored in conversion to that spiritual power by which they serve him. The chaos was not a deader lump before the Spirit of God moved on the £Bce of the waters, than the best of men were before the vital influences of the Spirit wrought upon them. And for this they are so deeply obliged to God, that if a thousand times more for his glory were performed, yet they cannot discharge what they owe.

(2.) The continuance and increase of the powerful supplies of grace to the saints, who wen since their holy calling by many lapses have justly deserved that God should withdraw his grieved Spirit, are new obligations to thankfiilness: and the more grace, the less merit.

(3.) The best works of men are imperfect, aliped with the mixtures of infirmities, and not of full weight in the divine balance. If God should strictly examine our righteousness, it will be found neither pure nor perfect in his eyes^ and without favour

4ad indulgence woidd be rejectedw And that which wants pardon, cannot deserve praise and glory. ^^ He shows mercy to: thousands that love hi»,. and keep his commandnientssi" If obedience were meritorious, it were strict justice to reward them,. The afiostle prays for Onesiplhorusj who bad exposed hioiseif to great danger for his love to the gospel; '^ the Lord grant he may find mercy in that day/' The divine mercy gives the crown of life to the fmthiul in the day of eternal reoompence. . ii. The meritorious cause of our obtaining heaven, is the obedienoe of Jesus Christ, comprehending all that he did and suffered to reconcile God to us. From him as the Eternal Word we have all benefits in the order of nature ; '^ for all things were made by him,'' and for him, as the incarnate Word, all good things in the order of grace. What we enjoy in time, and expect in eternity, is by him. To show what influence his mediation has to make us happy, we must consider }

1. Man by bis rebellion justly forfeited .his happiness^ and the law exacts precisely tbe forfeiture. Pure justice requires the crime should be punished according to its quality, much less will it suffer the guilty to enjoy the favour of God: for sin is not to be considered as an offence and injury to a private person, but the violation of a law, and a disturbance in the order of government : so that to preserve the honour of governing justice, an equivalent reparation was appointed. Till sin was expiated by a proper sacrifice, the divine goodness was a sealed spring, and its blessed effects restrained from the guilty creature. Now the Son of God in our assumed nature offered up himself a sacrifice in our stead, to satisfy divine justice, and removed tbe bar, that mercy might be glorified in our salvation. The apostle gives this account of it; " we have boldness to enter into the holiest, by the blood of Christ, by a new and living way which he hath consecrated for us through the veil, that is to sav, his flesh.'' Heb. 10. 19, 20,

2. Such were the most precious merits of his obedience, that it was not only sufficient to free the guilty contaminated race of mankind firom hell, but to purchase for them the kingdom of heaven. If we consider his human nature, all graces were born with him, as rays with the sun, and shined in the whole course of his life in the excellence of perfection. And the dignity of

his divine person derived an immense vahie to all he performed as Mediator. One act of his obedience was more honourable to God, than all the lives of the saints, the deaths of the martyn, and the service of the ang^. God was more pleased in the obedience of his beloved Son, than he was provoked hj the rebellion of his servants. Therefore, as the just recompenoe of it, he constituted him to be universal Head of the church, supreme Judge of the world; invested htm with divine glory, and with power to communicate it to his faithful servants: <' he is the Prinoe of life." In short, it is as much upon the account of Christ's sufferings that we are glorified, as that we are forgiven. The wounds he receive^l in his body, the characters of ignominy, and footsteps of death, are the fountains of our glory. His abasement is the cause of our exaltation.

If it be said, this seems to lessen the freeness of this gift. The answer is clear:

This was due to Christ, but undeserved by us. Besides, ihe appointmg his Son to be our Mediator in the way of oar ransom, was the most glorious work of his goodness^ \

CHAP. VUI.

ON HXAVX3I/ 418

CHAP. VIIL

The gospel re<|oireB qualificaliont to all that shall obtain the kingdom of heaven. The renovation of man according to the likeness of God, is indispensably requisite for the ei\joy ing of God, Renewing grace described, TIM wisdom and justice of God rehire that mea be sanetifled before they are admitted into heaven. Witliout saoctiflcation, there is a moral incapacity of enjoying thre beatific vision*

X H£ means ef our obtaining heaven are to be considered. Though the divine goodness be free in its acts, and there can be nothing in the creature of merit, or inducement to prevail upon God in the nature of a cause, yet he requires qualifications in all those who shall enjoy that blessed unchangeable kingdom. The apostle expressly declares, ^ it is not of him that wills, nor of him that runs, but of God that showeth mercy.'' Rom. 9. 16. But we must distinguish the eflects of this mercy, which are dispensed in that order the gospel lays down. The first mercy is the powerful calling the sinner from his corrupt and wretched state; a second mercy is the pardoning his sins; the last and most eminent is the glorifying him in heaven. Now it is clear, that in this place '^ the showing mercy," signifies the preventing grace of God in conversion ; for in the 18th verse it is said, God shows mercy to << whom he will, and whom he will he hardens.'' Where it is evident that showing mercy is opposed not to condemning but to hardening; and consequently the intent of the words is this, that divine grace overcomes the rebellious will, softens the stiflf and stubborn heart, and makes it pliant to. obedience. This flows from his pure good will and pleasure, without the least motive from the inclinations or endeavours of sinful men. But the other eflkcts of God's mercy require conditions in the subjects that receive them: for he pardons only penitent bdievers, and glorifies none but persevering saints.

To make this clear, it is worthy' of observation, the gospel has several denominations. 1. It is called ^ a law^ a covenant,*'

and '< a testament/' Rom. 3. 27. It is called <^ the law of faith/' and '< the law of the spritual life/^ As a law, it signifies a new right that God has most freely established in favour of lost man, that commands certain duties, and sets before them eternal life as the reward of obedience, and eternal death the punishment of disobedience. According to this the trial and decisicMi of men's everlasting states shall be, which is the character of a tnie law. l*his law of grace is very diflPerent fi'om the law of nature, that required entire innocence, and for the least omission, or accu* sing act, passed an irrevocable doom upon the offenders; for that strictness and severity is mollified by the gospel, which accepts of sincere persevering obedience though imperfect; ac« cordingly it is called ** the law of liberty." James 2. But *^ the law of faith" is unalt^tdile, and admits of no dispensation from the duties required in order to our being everlastingly happy.

2. The gospel is styled ^' a covenant," and that imports a reciprocal engagement between parties for the performance of the matter contained in it. The covenant of grace includes the promise of pardoning and rewarding mercy on God's part, and the conditions on man's, witb respect to which it is to be performed. There is an .inviolable dependance between them. He will be <' our God," to make us happy, '^ but we must be his people to yield unreserved obedience to him." Heb. 9. *' He will be our Father, a^id we shall be his sons and daughters;" but it is upon the terms of "purifying ourselves fit>m all pollutions of the flesh and spirit," and uitfeigned- endeavours to ^' perfect holiness in his fear." 2 Cor. 7. - It is astonishing goodness, that he is pleased to eondeseeild to^uch a treaty with follen creatures: by a voluntary promise he eikcovfrages th^m; but though most free in making, it is conditional in the performance. The constancy of'his holy, nature obliges Urn to fulfil his word, but it is if we do not fail on our part by carelessness of our duty. A presumer may seal assurance to himsdf, and be deceived in this great matter; biit f^ God will not be* mocked." If we prove false in the covenant, .he will be foithfiil, and exclude those from heaven that were negle^fiil of the conditions to which it is promised.

8. The goqiiel is styled, «'^ a testamient" sealed in the blood of Christ, confinaed by bis death.. The donaticm of eternal his^

sings in it, is not ainolate and irrespective, but the hein are admitted to the pooseBsion of the inheritance according to the will of the rich, liberal, and wiae Testator. There can be no re« guiar title or claim made out without performing what is required. And this '' is the will of Opd and Christ, our sanctification,'* without wUch we cannot enjoy it.

- Now from hence we may see the admirable agreement be* tween these two notionsi that heaveneis a gift, and a rewards It is a reward in the order of giving it, not due to the work, but from the bounty of the giver. God gives heaven to those that iaithfiilly serve him. Qut their service was due to God, of no worth in respect of heaven; so that man's work is no merit, and God's reward is a gift. Our everlasting glory must be ascribed to his most free grace, as much as the pardon of our sins.

I shall now proceed to consider, what the gospel declares to be indispensably requisite in order to our obtaining heaven: this is comprised in the holy change of man's nature, which I will briefly uhfold, and show how necessary it is to qualify us for celestial glory.

^ 1 • This holy change is expressed in scripture by the new birth. Our Saviour, with a solemn repeated asservation, tells Nicode^ mas; " verily, verily, except a man be bom again, he cannot see the kingdom of God." John 3.3. Sin is natural to man from his conception and birth, and infects with its contagion, all his faculties. This is fomented and cherished by temptations that easily encompass him. The understanding is polluted with evil principles, full of strong prejudices, and lofty imaginations against the supernatural mysteries of salvation. It is fttll of ignorance and folly, and from hence either rejects them as incredible, or despises them as impertinent or unprofitable. Hie will is depraved and perverse, M\ of unruly and unhallowed affections. The senses are luxurious and rebelHous. In short, man is so viciously and seawally inclined, so << alienated froan the life of God," as if he had no diviner part within him, that should aspire to a spiritual blessedness, that should regulate and control the excess of the inferior i^ppetites. This is the unhappy charlicter satan impressed on him in his fall,* and without reno-vi^ion upon an infinite account he is incapable of seeing God. This renovation consists not in the change of his substance, as

the water was mii^aculoiuly turned into wine at the marriage in Cana of Galilee: the same soul with its essential powen, the same body with its natural senses, the work cS the Creator, Te-mains; but in the cleansing of his stained nature, in the sancti-iying his faculties that are the springs of his actions, the whole man is quickened into a divine life, and enabled to act in con-formky to it. And of this the new birth is a convenient illustration. An active prin«ple of holiness is planted in him, that springs up into visible actions. The apostle particularly ex* presses it in his earnest prayer for the Thessalonians, ^' The very God of peace sanctify you wholly, and preserve your whole spirit, soul and body blameless, till the coming of Jesus Christ." Every faculty is renewed, and every grace in&sed that constitutes the divine image. The mind is renewed by spiritual l^bt, to believe the truth and goodness of unseen things promised, the reality and dreadfulness of things threatened in the word of God. It sees the truest beauty tn holiness, the highest honour in obe* dience to God, feh; greatest equity and excellence in his service. The will is renewed by holy love, a purifying flame, and feels the attractive virtue of our blessed end before all desirable things on earth, and determines to pursue it in the vigorous use of proper means. The body is made a holy instrument fit for the renewed soul. In siMNTt, the natural man becomes spiritual in his perceptions, resolutions and actions. '' AU thinga are become new.'' There b a firm assent, an inviolable adherence to those most precious objects revealed in the scripture, and a sincere chosen constant obedience flows from the renewed faculties. And from hence we may distinguish between r^nerating grace, and formal hypocrisy in some, and the proficiency of nature and power of common grace in others. A hypocrite in religion is actuated fi-om without, by mercenary base respects; and his conscience being cauterized, handles sacred things without feeling : a regenerate person is moved by an internal living principle, and performs his duties with lively affections. Natural conscience under the compulsion of fear, may lay a restraint upon the outward acts of sin, without an inward consent to the sanctity of the law. Renewing grace cleanses the fountain, and the current is pure. It reconciles the afliectimis to the most holy commands. *^ I love thy law because it is pure^" saith the palmist.

A moHxi pfirtcipfe mdy* hKltfce one to abstain from many shi5, and to peHiorm many praSsct^^orthy things in conformity to reason. But this IS neither sanctifying nor saving; for it only prunes sin a9 if it were a good piant, and'does not root it up; it compounds with iC, and does not destroy it. There may be still an imp^ire indulgence to the sectet hxstings of the heart, notwith* standing the restraint upon their exercise. And many duties may be done on lower motives, without fli^ divine respect to-the commands And giory of God.

But renewmg grace subjects the sout-fo the nvhole royalty of the hw, uniformly inclines it to express obedience to all its precepts, becanse they are pure, and derived from the eternal apring of puHty« It mortifies concupiscence, and quickens to every good worky from a principle of love to God, and in this is distin* guiahed from the ttiost i^dhied unregenerate morality^ Id shorty there nui^r be a auperiicial tincture of religion from common groe^ a transient esteem, vanishing aiffections, and earnest endeavours for a tilncPaAer ^mtual things, and'yet a person remain-in a-statA of unregeneraey. Btt renewing grace is a permanent solid prin-* eipie;, thut niakes a man paKaker of the divine dkture^ and elevates Mih ab^ himself.

This h«4y dhiinge is Wrotij^ht by divine power. Our Savioo^ Uth Nieodetnus, << ejtoept a man^be born of water and the spi« rir> he 0Biitot^tt«er fntiy the klrtgldom of Ood/' The analogy of a new birth srigtiifies, that it il entirely the work of the sanctify-ing spiHt^ that conveys a principle of life in order to the ftinc-tlons'^f it; It is the living imptti^on of God, the' sole efficient and extfrnphr of it, the iWit Vcndinlage of the divme vh'tuefif. It is expressedi'by tRe new creature. The production of it is attributed to God's power displajirig itself in a peculiar excellent way, evtti in that precipe manner, as in making the world. For as in thefiVst ciieiition aU tHitlgb tveremad^origrnally of nothing, BO in-the secohd^ the hfabit of |;raceis infased intb the soul that was nttertj^void ofit, and in which there was as little prep^-timi Mr tnre boHhiJss^, as of nothing to produce this great and re-gttliir WoHd. And althoughHhete is not only an absolute privation of grace, btit a fierce rcJsistance against it, yet creating invincible power does as infallflfly'and certainly produce its effect in forming the new creature, as- in* makhig the world. From henea it appears tha* preventing renewing grace is so entirely the

VOL. in. D d

work of God, as bis fomiiiig the hanaii body from the dust of eartb at ftrst} but with this differeocei the fint creation was done without any sense in the subject^ of the efiicieQcy ef the divine power in producing it: but in the new creation, man feds the vital inBuence of the Spirit, ^>plying itself to all his faculties, reforming and enabling them to act according to the quality of their nature.

And by the way, we may observe the admirable grace shcmed to man in the renovation of his corrupted nature. In the com-position of his being are united a spirit like the angds, and a htody like terrestrial animals, by which he partakes <rf the qiiri* tual and natural life: but he has peculiar favours conferred upon him. For^ whereas his soul sinned with the angels, and his body dies with the beasts, yet God is pleased to restore them by his glorious power. An angel after sin never repents, and is therefore incapable of pardon, and irrecoverably disinherited of heaven: a beast after death never revives; but though man man and dies, yet his soul may be renewed by divine grace, and lus body shall be raised in an incorruptible glory. . 2. Now the indispensable necessity of this h<^ change is evi* dent firom the words of our Saviour, for he speaks universally, *' except a man be bom again, he cannot see the kiyg^ifHn of God." He does not simply dedare that aa unr^eneiate man shall not, but with the greatest emphasis, cannot, to s^gntff an absolute impossibility of it. The Jews h^hly presumed of the privilege of their carnal birth^ they sprang from the pore and noble blood of Abraham, God's friend; they had the seal of the holy covenant marked in their flesh: and hence it was proverinal amongst them, that every Israelite should have a part in the world to come. But our Saviour overthrows this vain conodt, and tells them, that the supernatural birth entitles to the aoper* natural inheritance. Circumcision then, and b^>ti8m now, with* out real grace, is an ineffectual sign, of no avail to salvation. In the quality of sons, we are heirs of God's kingdom, Rom. 8. 17. And that honourable relation we have upon a double aoemnsty by adoption and regeneration, Gal. 4. 7. Divine adoption is not a mere change of our state, a naked dedaration that one shall be dignified with the title of God's Son; but a bdy nature is always infused into the person, whereby he is made like to God ia his excellencies. In this it differs from human adoption, that gtvea

the name and arms, the hoaoilr and estate of dte adopter to a peraoihy without conveying any of his ihteneetoal or moral en-dowmenta. Whom God adopts, he.begets to a dime life. Besides, our Savioar purcbated this Ugh privilege for w: << God sent his Son made of a womaa^ under the law, to redeem them that were under the law, that \ne might.receive the. adoption of 90ns:" by union with him we receive the investiture of this dig*, nity. ^'.Now whoever is in Christ, is a new creature.'' For the quickening spirit-, that is to the soul what the soul is to the body^ the principle of life and strength, of beauty and motion, and an active purifying faith that is influenlial upon sU other graces, v% the band of that vital union: so that as all in Adam are univcN* aally corrupt by tbe first birth, all that are in Christ are made holy by a new birth. But of this I shidl speak in the next chapter mora iully^ under a distinct head. Briefly, the spirit of grace-that sanctifies^ is the spirit of adoption that seals our right to that kingdom^

Now tbe reasons why tUs ehange must be in order to our ob<^ taining of heaven, are these:

1. There is an exquisite wisdom shines in all God's works, in disposing them for the ends to which they are appointed: and is it not mooBtrondy absurd to imagine, he will admit into his pre-* •ence and kingdom those that are absolutely unqualified for its blessedness, and opposite to its purity ?

2. His invuriaUe justice excludes for ever all unholy persons from heeven* For in the last judgment God will be glorified ae a governor, in the distribution of rewards with respect to the obedience and disobedience of men. It is worthy of observation^ that the actions of Giod on the reasonable creatures are of two sorts. Some proceed from bis sovereign good pleasure, of which there is no motive or reason in tbe siAjects on which they are terminated. Thus by a free and kisuperable decree (when all mankind^ lapsed and misanble^ was in his view) h^ cdiose some to ber'^vesads of mercyi" ^nifhy. pririlege separated them from the rest that finally perish. Now what induceid luin to place a singular bive on the elect? There was nothing.ia themlo incUne bis compa^sion^ being equally guilty and depraved with the rest of the progeny of Adam. This di9i?renpe therrfore. is. to be re-eolved into his uHMCountable.and adorable will, as Ule sole cause of it., Thm God declares it to behts gkvieus prerogfttive^ ..^^ i

p d 2

wiH have mercy an wboni I mil hwe neicy^ and I will hare wmpamaa en whom I will have compeesioii/' And this v no iiojustjwoepdmeeof peraane: for as a benefactor^ he may 4m^ peaae his wwb favenrB as he pleaees* A gift from mere aod srVi-tmy haaatf may be bestowed on aome^ and not cm odiera, inth<^ out injiistioe. But there are other actions of God for wfawh tbere 19 an evident reason in men on whom they are tnminated. Thn, as the supreme Judge, ^ without respect of penoos," 1 Pet. U 17. he will judge and reward ** every man aecofding to bis works,'* Rom. 2, 16. Acts 26« IS. The evangelical law {as wtts touched on bcfom) is thif rule of eternal judgment, and giics a right from the gracieus jsreasiseof God M all penitent belitms in the kingdom of heaven, and excludes all impeniteui iofideh. Diviae jostiee will ilhistriowly appear then, in disthtguisbiBg be-Kevms from mbelievers by their woiks, the proper liniits either efMtb or infidelity: all thetfaidc efeftdsof disgva«e%calumoies, persecutions, that often oppress the most sincere cMstiaM faer^ shall not then dariyen their hotiness; and all the spodoos appearances of piety, which the most artiikial hypocrites make use of to decesve othert, shall not eooeeal their wiekediiess. And sc-eordmgly the one shall be afasolved AEid glorified, the othen eon-dcmned and punished for ever, hi shorty withovt viohrtiCD of his owa righteous estabUshEment in the gospel, God caaoot receive the unholy into his gkvty, 1Mb. 12. 14. . 9. Besides the legal bat that exckidesuManctifiedpQncmfpom the beatific vision of God, there is a moral incapacity. Sappoie that justice should allow ommpotente to translate each a sinner to heaven, would tlie place make him happy^ Can two incon-gfttbui natures delight in one another? The hapfsoew of sense 18 by an impmasBon of pieaam^ from a smtable diijieet: the bap* piness of intellectual beings arises from an endie oaidomiiity of dEsposidois. So that miless God leoede from bis holidcsa, whidi h absdotely hnpossiUe, or man be pmifrid, and changed into his likeness^ thei« can be no sweet oommuniisn between tbem. Our Saviour assigns this reason of the • necessity of fegeiiemtioD m order to our admi^ion into heaven:. '* that which is bom of the flesh, is ftesh; and that which is born of the tpirit, is q»rit. According to the quriity of the principle,, svch is^^what proceeds from it. The fcah it a eomipt prmciple, and 4ccordiiigly tbe natural man is wholly camal in his propenikMis, ^ennioos and

end* The disease is turned into his constitation. He is dead to the spiritual life^ to the actions and enjoyments that are proper to it: nay, there is in him a surviving principle of enmity to that life; not only a mortal coldness to God, but a stiff aversa-tion from him, a perpetual resistance and impatience of the divine presence, that would disturb bis voluptuous enjoyments. The exercises of heaven would be as the torments of hell to him, while in the midst of those pure joys his inward inclinations vehemently run into the lowest lees of sensuality. And therefore till this contrariety, so deep and predominant in an unholy person, be removed, <it is utteriy impossible he riiould enjoy God "With satifllaction* As it was necessary that God should become like man on earth, to purchase that felidty £ar him, so man must be like God in heaven befbie he can posa c p o it. HoKnen akne prepant meii for celestial happiness ; that is agmnst the corruption, and above the perfection of mere nature.'

I shall now proceed to consider more particularly what is re* qnisite in order -to our obtaining of heaven.

]>d3

CHAP. IX,

Faith in the Redeemer is iDdtspeDsably required of all that will partake of salvation. Heaven must be chosen as odr supreme happiness, and sought at our last end. The choice of beaTea mast be sincere, early, firm and jCOBstaiit, The siacerity of the choke dtaeoferad by the sealoat nae of meani to obtain it. The iiocerity of the choice will regulate oar judcBMnCs and affections, with respect to temporal things that are so far good or evil to us, as they eondact or divert as from heaven. The sincere choice of keavea will make ai aspire to th« higheit degreei of boliaeat we are capable of la the preseat s^te^ The yanity pf Ihe bapet of fkp latewam if rel^^ioo discovered*

• Jb AITH in the Redeemer is absolutely required of all thai will partake of the salvation purchased by him. '' God so loved the world, that he gave his only begotten Son, that whoever believes in him, should not perish, but have eternal life, John 3. 16. This is the spirit and substance of the gospel, therefore I will briefly unfold it. The Son of God having assumed the human nature, and performed what was necessary for the expiation of sin, Phil. 2. 8, 9. the Father was so pleased with his obedience, that from his lowest state he raised him to divine glory, and gave him supreme authority, and all-sufficient power to com^ municate that glory to others. Thus our Saviour declares; ** thoii hast given him (i. e. the Son) power over all flesh, that he should give eternal life to as many as thou hast given him," John 17* 2. And he exhorts the people, " labor for that meat that endures unto eternal life, which the Son of man shall give unto you, fat him hath God the Father sealed." John 6. Now this glorious life is not given to all, but only to those who are united to him. As Adam, the principle of the carnal corrupt nature, derives guilt and death to all his progeny: so Jesus Christ (who is opposed to him) the head and prince of the renewed state, communicates life and glory to his people. The apostle expresses it, ^^ as in Adam all die" (his natural descendants are involved in his condemnation) <^ even so in Christ shall all be made alive/' 1 Cor.

15. 22. that is, all that are spiritually united to him, shall partake of his glorious resurrection* And St. John tells us, << he that hath the Son, hath life; and he that hath not the Son, hath not life, 1 John 5. 12. The having the Son, upon which our right to eternal life depends, is believing in him. Faith has a principal efficiency in receiving Christ; therefore it is expressed by that act, '< but as many as received hiiA, to them gave he power to become the Sons of God," John 1. 12. (and conse^ quently heirs of glory) to as many ^' as believed on his name.'' And Christ is said <' to dwell in our hearts by faith," Ephes. S. 17* This is not a mere assent to the doctrines of the gospel concerning the dimity of his person, that he i^ in so high and glorious a relation of being the eternal Son of God, and the infinite vahie of his merits, whereby he is able to save f 11 that come unto God by him, and his merdiul compassionate nature to embrace returning sinners, and the excellency of the benefits purchased by him, but such a belief as sways the will and affections^ to receive hnn upon God's terms for our salvation. Faith is seated in the whole soul, in the mind and heart;, and accepts of Christ entirely as Prophet, Priest, and King. The parts of the Media-toi^s dBce are inseparably connected, and all the effects of them are communicated to the same persons. *' Jesus Christ is made of God to ^levers, vrisdoro,'' to cure their ignorance and folly; *'righteousness," to abolish their guilt; '^ sanctification," to renew their natures; and ** redemption," to free them at last from the grave, and bring them to glory, 1 Cor. 1. From henc^ it is dear, that the faith which is justifying and saving, includes in its nature, a dependance and trust in Christ bs a powerful and merciful Mediator, that is able and vrilling to reconcile us to God, and make us for ever happy in his favour; so a sincere resolution of obedience and subjection to all his holy epmmands, even to the plucking out of the rieht eye, aqd the cutting off the right handp the partinj^ with the most pleasing or profitable sins. For the piomises of God that are the rule of faith, make an ofiisr of Christ upon these conditions to us: << him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. Acts 5. 31. And only *' the justified shall be glorified. Rom. 8. Those therefore who desire a partial interest in him as a Saviour, out of absoliite necessity to escape hell^ and will not out of love subnut to him

D d 4

as their prince, ha^e not ^^ that faith that is unfeigned/' mA gives a title to eternal life by the promises of the gospel.

2. We must choose heaven as our supreme happiness, and le* gard it as the main end of our lives. Man fell from his duty and felicity by preferring sensual pleasure before the favour of God^ and became guilty of the greatest disobedieuee and dislionour to his Maker^ and is restored by the holy change of. his wHl, the setting his affections on a pure spiritual blessedness. This subliming the willy and turning its love and choice from the creatures to Gody is the eflfect of divine grace, and wrought in a rational way. For man is not moved as artificial engines by foreei nor as brutes from necessity, their faculties being determined by the outward application of objects: he is not drawn up to heaven by such a natural impression, as steel by the loadstone, nor forced by a violent motion as a stone ascends, but as an understanding free agent, by the direction of the enlightened miiMly and the consent of the will, an elective unconstrained bculty. And herein the wisdom, goodness and equity of God's transactions with man appear. His wisdom, in that as he has ordered in the whole sphere of nature, that the active powers of every creature he drami forth iiuo exercise for their preservation, sol ^cordingly he is pleased to work in and by them ; so the understanding and will, the principles of operation in man, are to deliberate and choose in order tp his happiness : otherwise the rational faculties would be in vain. His goodness and equity, in that he sets before them eternal life as the reward of obedience. God will be glori&ed by him as a law^giver and a benefactor, and has ordained in the gospel that all who choose and diligently seek the kingdom of heaven, shall infallibly obtain it, and none be deprived of it but for their neglect. The decree of a final state of misery, though not in time, yot is consequent in the order of causes to the obstiuate reluctancy of sinners against restoring grace, and the wilful forsaking their owa mercies. Therefore God vindicates the equity of his proceedings with men by theii ouTi principles, and with tender pity expostulates, ** why will ye die ?" The corrupt will, declining from God, and adhering to the creature as its happiness, is tlie true cause of man's ruin. This will infinitely clear tJie wisdom and justice, the purity and goodness of God from all imputation.

The choice of heaven for our felicity is primarily to be .deter-

minedj for it is from the prospect of it that all hdy counsek 4ie« rive their life and vigour. As in drawing the picture of a man the first work is to delineate the head^ not only as the part that in dignity and eminence is above the rest, but as it regulates the drawing of the other parts^ and gives a just proportion and cor* respondence between them, without which the whole figure be«« comes disordered and monstrous. Tims in the moral considera* lion of man, that which is primarily to be considered is the sool^ and its final felicity, as incomparably more excellent than the foody and its pleasures : for this will have a powerfol influence upon the whole life, directing tp avoid what is ineQiisistent and impertinent, and to do what is conducive to it.

Now this being a matter of unspeakable importance, I wiU,

1. ^how what the regular choice of heaven includes^ as to it^ qualities and effects.

ii. Direct how to make this choice.

iiL Present some power&l motives to excite us to it*

i. The qualities of this choice .are thre^,

1. It must be sincere and4X)rdial.

2. Early, in our first and best days.

3. Firm and constant.

1. It must be sincere and cordiaU The most essential and active desire in human nature is to happiness; but there bem two kinds of good things presented to the will that solicit the af« fections, the pleasures of sense, and spiritual joye, fW>m henee it is that that which makes men hajq»y is the object of deotiwi. And although there is nothipg more uniform and invblable tlmn the natural inclination to happinesss, yet the great distindMi of mankind arises from this source, the regular or pervene use ot this inelinatiop, the wise or mistaken choice of happiness. Now the sincerity of our choice is discovered, when it is dear and en« tire, arising from a transcendent esteem pf the favour and enjoy* ment of God as our chief good, and absolutely requisite in ns. And from hence it is evident that the choice of tme Jiaiqrinas^ necessarily includes the despising and rej^iog of tbe.frise hipl piness that stands in competition with it. There cannot be two reigning principles in the soul: for it cannot vigoioiisly apply H«* self to two objects at the same time. Our Saviour has decided it, '^ no man can serve two masten; for either he will hate tho one and love the other, or hold to the one and despise the <

ye caimoi serve God and mammon/' The masters are irreoon* dleable^ and their comms^ds are directly opposite. It was as possible to place upon the same altar the ark of God, and the idol of the Philistines, as that heaven and the world should com-pomd and take equal shares in our affections. Indeed, if the conceptions in the mind are but faint and floating of the universal satisfying goodness of the object proposed to make us happy, the will remains in suspense; but when it is clearly and strongly represented, the heart is drawn entirely to embrace it. Divine graee by the illumination of the understanding, purifies and changes the depraved wiH, and heals the distempered affections. The wise merchant, tbat had a discerning eye, saw reason enough to past with all, that he might gain the ^ pearl of price," the gmee and glory of the kingdom of heaven* The apostle declares his resolute contempt of the concurrence of all the prerogatives cither the law or the world could afford him, that he might have an interest in Christ, the Recondler and Restorer of man to the favour and feUowahip of God. '^ But what things were gain to me, those I counted loss for Christ j yea doubtless, I count all things but loss for the excellency of the knowledge of Jesus Christ my Lord, for wh<Nn I have suffsred the loss of ail things, and do count them but dung, that I might win Christ.'^ The glori-otts gospd is the brightest and most pleasant light that ever shone upon the world, a revelation of the deepest wisdom and rooet ad* mirable love, wherein the combination of God's holy and won-derfid osunaeb for our sahration is unfolded; and accordingly St. PanI, with the greatest life of affection, sets forth his vtilue of it, and by full and most vilifying expressions, rejects all things in comparison of it.

2. The sincerity of the heavenly chmce, is discovered by a sealous observance of the means requisite in order to it. Inanimate things ineline to rest in their centre, the rational intend and pursue it. The Messed end^ when valued and respected ae-cording to its worth, excites and directs the affections and endeavours in that order and measure as is proportionable to its excellency, and the difficulties of obtaining it. There may be a naked estimation, and some desires of eternal happiness simply considered^ yet the will remahis incomplete and undetermined in its choice: for the end in conjunction with the means is propounded to us, and the carnal man will not consent to the

means. He dislikes the holiness of reh'gion^ and will rather for* feit heaven than submit to such strict terms. Though with Ba« laam^ in a fit of devotion^ he aavs, *' O that I might die the death of the righteous^ and that my last end might belike his;*' yet from indulgence to his sensual inclinations, he will not live m the righteous. - All his wishes of true happiness are soon stran« gled by the predominant love of some vanity. It is said of the Israelites, <<they despised the pleasant land/' Psal. 106. 14. not absolutely in itself, for it was ''the glory of all lands'' abounding with things for the support and delight of man; but considering its distance, a wilderness waste and wild interposing, and the enemies to be encountered, they did not think it worthy of un* dergoing such hazards and difficulties. The land of Canaan was a type of heaven, both with respect to its pleasantness, and the manner of the Israelites obtaining it. Their title to it was firom the rich bounty of God, therefore it is called the '' Land of Promise ;" but it was to be possessed by conquest. Thus the celestial Canaan is the pure gift of God, but the actual enjoyment of it is obtained by victorious resistance against the enemies of our salvation. And carnal men despise this pleasant land, the pro* mise being inseparably joined with precepts of duty and obedience, from which they are averse. But he that chooses sincerely, is joi^iul and vigorous in the use of mdans for acquiring his most desired good. Ardent affections, like Elijah's chariot of fire, ravish the soul above this sensible worid, to the place where God dweils in glory. 2Seal animates his endeavours, as the motion of the heart difliises the spirits into the arteries, to convey life to all parts of the body. *' One thing (saith the inflamed psalmist) •have 1 desired of the Lord, that will I seek after, that I may 4weH in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." The sensual man is ranging abroad for satisfaction, and shoots all the game that crosses his eye; but'the soul that has a diseovering light, and feeling heat of the divine beauty, unites all its desires in God, and with affection to an ecstacy, longs for the enjoyment of him 5 and the endeavours are in som« proportion to the desires. Our Saviour tells us, <' That from the days of John the baptist until now, the kingdom of heaven suflbrs violence, and ' the violent take it by force." Some previous rays of the Sun of

Righta>ii$nes8 an^eared in his ministry, and prodiioed aach a holy ardency in those convertSj that with all resolutaoti, diligence and earnestness, they sooglit to be partakers of the blessednoss Tevealed. Lazy desires, easy prosecutions, sluggish attempt^ discorer that the heart is not throughly engaged for the spiritiial eternal goodL. When the end is truly designed, it will give law to the actions. This is visible in carnal woildly men, how sagacious, how solicitous are they to accomplish their ends and ban designs? They try all ways, mther by finedissimulatioo, or toilsome industry, to obtain their desires. No time is too asnch in their gainful affairs, or voluptuous enjoyments. They traas-fonn the night to lengthen out the day for their pniit, they v&i the day to lengthen out the night for their ^ase and pleasure. But, alas, heaiven is only regarded hy ihe bye; as if the inteUeO" tual soul were only •given to dweU with the body on earth, t^ place of its banishonent, and direct affurs here below, and not (p lead in the way to heaven, the place ot its nativity^ and prepaie for another world. The work ^ salvation is foUowed with that remiss degree of affection, as if it were a slight matter whether performed or neglected. These peKsoas carry their convictioB in iheir bosoms; for th^ are avdent and active to obtain inierier and infinitely less concerning ends, but with that oold application mind the superior nobler end of man, that it ia wlio% frustrate, which plainly shows it was never seriously intended by them.

The sight of worldly men so active and vigilant to proaeoote their low designs, should <{uicken us to sed& with greater diK-genee and alacrity the kingdom of heaven, and the righteouaness thereof. A carnal wretch, urged b^ the sting of a bmtish desiie, with what impaticBce doth he pursue '^ the pleasures of sin that are but for a season?" An ambitioos persm, with what an m-temperate height of passion does he chase a feather? A eovct^ ous man, Jiqw greedily does he piprsue the advantages of <^ the present world that passes away, and the lusts thereof:'' Ah! how do they upbraid our indifferent deaiies^ our doll delays and Isold endeavours, when such a lugh prize is set bef<»e us ? Who is able to cQOoeive the ravishing pleasures of the soul when it first enters thivw|g)i << the beautiful gate" of the celestial templ^ and sees the. glory of the place, and ^^ hears a voiee fnn the

tlirone, catet inttf thy maBter'^joy/' to be bappy ^tb him fer ever? Tbe serious beKef ci this wiH draw forth all our aetife powen in the service of God.

3. The sincetily of oar heavenly choke declares itself in the temper and frame of our hearts^ with rcspeet to aW temped tUngs in this world. For our maki and happy end being esta* blished, that it consists not in secular richei and honours, and! the pleasures of sense, but in the clear vision of God, the bless* edness of the Spirk; it feitow8F that all present things are in oar use soliir good or etil^ and to be desired or not, as Ihey are pro*-fitable or prejudicial: to oor obtdning salvation, as they conduct or divert us from heaven. A' wise christian looks on tempera) things not through the glass^ of disordered passions, that are impetuous aiid itnfialtent for what is grateful to them, but with reference Uk his Ihture happiness. He considers the 6rain of temp-tataonsthat attend an exalted eendkion, and desiree such a portion of these things, aa may redound to the glory of the giver, and be improvedfor his ownealvation. This purity of aiiections our Saviour teaches us: for in his divine form of prayer, the true chreetery of our desires, are set dbwn in an admirabfe order aH things we are. t(^ pray ferj. And they respect the end, or the ' nwans. The end is Che pf^mary object of our desires; accord-idgiy the two first petitions concern our blessed end, as it re-apeets God and dursehes; We ffrs^, '«Hallowed be thy name,^ Aat is, by the reverence and lidoration of all his sufejects: and, ^^ Thy kii^om come/' that is, for the mairifestafioir of his eternal gfory ia the next world, that we may reign With him. The ncans.in order to this end are ^of twa sorts. Some conduct to it fay themsekesy those are Ae good thmgs desired in tfte third and fourth petiiions; mid seme lead tb it by aocideRt, atiid those are the freedom from evits expressed in the last petMon. The good things desired, either hat^P a dkiM influence upon our obtaining happiness; andkthey are etimMcfd up in our unitMal obedtende to God's'win; eiqiressed in the third petition, ^ Let thy wift be done on eaith, as it isin heaven z*^ or tfiey ktt such as by way of s ufae eiv te ncy 'promote our happiness, and thase wer prey for in the fourth petition, << Give us this day our daily bread.'' And it ia obeewaMe then is bat one petieion far tempord Uesshigs, and it is the last in the order of those that concern good things. And that single petition is so.restrtuned, that it is evident by its

teooiir^ ihit eartUy thiiigB are not absohiteljF good to be dcebed for theiiiaelTes, but relatively and subordinately to our etemd good. Daily bread we must ask of our heavenly Father, the iieoessary support of the present life^ without which we cannot exercise our internal or external powers and fiMuUicsi in his service ; but not delicacies and abudanoe for the luxurioas ap» petite.

The difference of conditions in the present world is very great: as in Pharaoh's dream, some ears of oem were so full and we^* ty, that they bended with their weight; others so thin and blasted, that they were as stubble far the fire. Thus some abound in all felicities possible in thif life, others are '^chastened every morning" under various and cootimial affliotioos. Now this infellible principle being planted in the heart, that all present things are to be improved with reelect to our future happiness, will moderate the affectioBs in |»osperity, so to use the world that we may enjoy God^ and make us not only patient, but pleased in adversities, as they ane prepa r ato r y for heaven.

The original of all the sins and mieery of men, * is their perverse abuse of things^ by turning the means into the end, setting their affections of love, desire, and joy upon sensible things, as their proper happiness, with i ncons i de r ate neglect af the spiritual eternal state, to which all other things should be subservient. As if one diseased and sickly in a fimrdgti coanlry, that could not possibly recover health but in his native air, in his return thither, invited by the pleasantness of the ura^ should take up his residence in it, and never arrive to his own country. Amoqg the West Indians some are f reported to be awift in nmning^ that no horae can keq> paoe with them; and they have a constant rule in their diet, to eat of no beast^ or bird or fish that is shm in motion, fancying it wonkl tr^isfiise a sluggjislmesB in them. The christian life is by the apostle compared to a race, and earthly things by an inseparable property of natue load and depress the soul, that it cannot with vigour run the ^ ^ace set before it.'* The ^ever therefore who intends '< for the high prize of his caUigga" and ia true to his end, frill ^'be temperate

« Frsi est aaorealici^ rei iakerere pfopter t^^ass^ aCI a«tatt» 4ao4 la iisum feoerit, ad id quod amai obtiqendma referre. <^sf • de Dut* CMkU

tAMla.

ia all things.^' Nay^ he will not. only be eircumaiwct, lest ib&f ahould check with his great design, but wisely mani^ies them in subserviency to it. St* Paul ^^ charges them that are rich in this world, to do good, to be rich in good works, ready to distribute, willing to communicate, laying in store for themselves a good foundation against the time to come, that they nay lay hold of eternal life/' 1 Tim. 6. 18, 19.

And the fixed aim at heaven, as onr fidicity, will reeoneiie an afiSicted state to us. When temporal evils are eflPeekual means to promote our everlastingliappiness; the amiaUeness and excellency of the end changes their nature, and makes those cdami-ties that in themselves.are intolnable, to become light and easy. " The poor, the mourners, the peieecuted are blessed now, be-eause theirs is the kingdom of heaven.'^ The aposlle, though under variety of sharp troubles, yet ex|»esses his sense with that mitigation, as but lightly touched with th^m: << as sorrowful, but alwfty» rejoicmg.'' From hence he teUs us, thai wiUi unfaanting courage he prosecuted his glorious end. ^^ For our light afflictions that are but for a moment, work fiir us a fur moie exceeding weight of gkvy.'' Tbis.9srioi]^y believedand considered, win make us imdeistand the harmony and consent of the most discordant parts of God's providence. This will reeondle the severity and roughness of his hand, with the tender compassions of his heact towards his servants. Th» will dry up rivers of unprofiu Mb tears tlutt flow firom the afflicted, and make the cross of Christ a light burden. For their heaviest afflictions aise not only conmtent with his love, but the effei^ of it are influential upon their hannness. We are now tossed upon the alternate waves of time, but it is that we may anrive^at the port» the blessed bosom of onr Saviour, and enjoy a peaeefiil calm $ and '^so we shall be ever with the Lonl." Words, of infinite sweeUiass t This is the eong of our prosperity, and the diann of our advenity: weli might the apostle add immediately after^ <^ Therefore omnfort one another with these words.'^

4. The sincere choice of heaven as our final h^>pine8S, mil mtke us aspii^ to the greatest height of hdiness we aie capable of in the preset state. For the end has always a peweffld vir-tae totraasfiDmi aman into its likeness: and heaven is a state of perfiBct conformity to the holy Gm). This diffmnce is otoerva-1^ between the understanding and ^e will m their c]ic«ations.:

the nnderstanding in forming conceptions ef ttiingsr, draws the obJMt to itaelf. The wiH is drawn by the object it chooses, and is always fashioning and framing the sou! into an entire confer-miCy to it. Thus carnal objects,; when popounded as the end of a man^ secretty imprint on him their likeness; his thoughts^ rf-ibetions^ and whole eoirversation is carnal. As die psalraisc ^eaks of the worshippers of idols, '^ they that make them are like unto them, so is every one that trusteth in them :" whatever we adore and esteem, we are dianged into its image. Idolaters are as stupid and senseless, as the idols to which they pay homage. Thus when God' is chosen as oar supreme good mnd last end, by conversing with htm, the image of his gioriotts holiness is derived on the soul, and it becomes godly: the heart is drawn by bk attractive excelleiieies, and* die life direeted to him. This being apohit of great importance, I shall further pove and illustrate it. There is no deliberating about the degrees of that which is loved for itself as our end. More or less may respect the means that are valued and used to obtain it, but the love ef the end is vast and unlimited. - A physician endeavours to reeo* ver his patient to sound and peiftet health, that being the end of his art. He that seeks for hon6ur or ricKes, is not content wtdi a me<lli<dcrfty of success^ but* drives on his aifeirs to the fell period of hi^ desilres. An ardent lover of learning with a mMe jealousy strives to exceK others in knowledge. In short, no iMm designs and longs for a thing as his happiness, but will use M diligence to gain the present and fell possession of it. Theiefere it cannot be imagmed that any person sincerely propounds tlie enjoyment ef heaven as his end, but love will make htnl'fervent and industriotts tiy be as heavenly as is possible here, ffc will strive by blessed and glbrions gi'adations, to ascend to the per^ fedticm of his aims and desires^ ^^to'be holy as^Ood is holy in a!! maiftier ^conversation, tv be pureas ChriM; is* jmrb." Wb have an admirable instance of this in* St. Faul; who declares,* *^ Brethren, I count not myself to ha^^e apprehended; btrt diisr one thing* I di,^ forgetting tft'ose thirigs whieh are Ik^lihid, atkl reaching feith unto those fhirtgs wlnehr are beloi^^ f press towai^ tfaa maik, for die prize of the hi^ calling of Godwin' Christ Je^ sus/* Phili». 18, 14. Ms progrtss was great; fei that dW not naakeMm sladk in the pr^ecution 6f his etfd. ' He kboured tt> •ttttfadifeprececfent^ of ourSamuri to feel tfte jiower of ^fiiar

death and life, to apprehend Christ'' entirely and perfectly as '^ Christ had apprehended him. He was very dil^;enf' to improve the divine image in hia heart and life. '

From hence we may discover the vanity of their hopes, that are of lukewarm affections in religion, (the abhorred character of Laodicea) who esteem it a prudent principle, as convenient for their carnal ease and interest, not to be ** earnest In following holiness/' Vices in mediocrity are tolerable with them, only the excess is condemned. They content thehiselves with a medio-criey in religion, and are presumptuous and secure, as the chlirchi that said, *^ I am rich, and have need of nothing." They boast as if they had found 6ut the temperate region between the bam-ing line and the firo2en pole. They account all that is Ikbove their degrees in reKgion, to be furious or indiscreet zeal, and all below to be dead, cold profaneness. They censure those for hypocrisy or unnecessary strictness, who are visibly better^, and stand upon proud comparisons with those who are visibly worse: and thus set off themselves by taxing others. But how easily do men deceive and damn themselves ? Can we have too inudi of heaven vpon the earth ? Can we become too like God, when m perfect conformity to him is our duty and felicity ? Indeed &k^ ral virtue consists in a mediocrity, not of the habitoal quality, but of die affections and actions between the vicioos extremities. Fortitude consists in the mean between cowardice, and rash boldness ; buit how much the more confirmed the courageous habit is^ so much the more a man excels in that virtue. Liberality coo-^ sists between an indiscreet profuseness, and sordid avMice; patience between a soft delicacy, and stupid insendbility. ThuA philosophic virtue glories in its beauty as pure and entire, between two vicious deformities. And the religion of many i» paganism dressed up in a christian fashion. But this mediocrity only belongs to inferior virtues, that respect things of created limited goodness, and is determined according to the worth of their nature. But divine graces respect an object supremely good, and their perfection consists in their most excellent d^^es, and the most intense affections and operations that are leading to it. Faith in its obedience, hope in its assurance, love in its ardour can never exceed. When the object is infinite^ a mediocrity is vicious. Humility can never descend too low, nor love ascend too high: for reflecting upon our natural and moral imperfec*

VOL. III. Be

tions, that we are raised from nothing, that we are defiled and debased with sin, we cannot hitve.too low thoughts of onrselvee. And since God the sovereign being, infinite in perfections, and infinitely amiable, is the object, no bounds or measure must be set to our affections, but with ail our united powers, '' aU the heart, and with all the soul, and with all the mind, and with all the strength/' we must love him, and please him, and endeavoor to be beloved of html

. There.are others will acknowledge their defects, and tell yon they do not pretend to eminent sanctity, to the graces <rf the apostles and martyrs, nor aspire to their degiees in §^ory; they are content with a lower place in heaven, and less strict religion is sufficient for their purpose. ' This deceit is strengthened by popery, that enervates and dissolves many of our Saviour's pie-cepts, by teaching they are not laws obliging all christians to obedience, that will attain to eternal life, but counsels of perfection : if they are not done, it is no sin; and the peiformanee of them meritoriously entitles to a richer crown. And though mctt by impure indulgencies please their sensual affections, yet by tasting p\urgatory in the way, they may come to heaven on easier terms, than,a universal respect to God's commands, and an equal care to pbaerve them. But death will confiite all these fedde wretched pretences: for though the saints above shine with an unequal brightness, as the stars differ in glory; yet none are there but saints. And those who do not moiim under their, im-perfections, and upfeignedly desire and endeavour to be. better, were never really good. The slothiiil servant that did not waste bilt neglect to improve his talent, was cast into ^'outer daik-Qcss/' There are different degrees of punishoienfes in hell, hat tJhe least miserable there are miserable for ever* In short, it is a perfect contradiction, a prodigy, for any man to think he ia sincere in his choice, and prqiared in his affections for the pure glorious felicity in heaven, that does not labour to '^deanse himself from all pollutions of flesh and spirit, and to perfect holiness in the fear of God."

CHAP. X.

The choice of heaven mntt be early, in the prime of oar days. The choice must be constant* Saving perseverance includes the permanent residence of grace in the soul, and the exercise of it, and progress towards perfection. Perseverance is required, notwithstanding all templat'ons that majr allure or terrify as from our doty. Saving perseTcrance excludes not all •ins, but total apostacy and Anal impenitency* The sincerity of obedience is discovered by its constancy. A corrupt confidence, or a vicious d«jec« tion of spirit, the trusting in ourselves, and distrusting God, are equally perniclons to the stability of a christian.

2dl]c. X HE choice of eternal felicity must be .early, hi tbe prime of our days. The rote of our duty, and reason binds ns ^^ to remember our Creator in our youth/' to pay to him the first fruits of our time and strength. When we are surrounded ivith enticbg objects, and the senses are entire and most capable to enjoy them, when the electing powers are in their vigour, then it is just we should live to God, obey him as our Lawgiver, taid prefer the frnition of him in heaven, the reward of obedience, before all the pleasures of vanity. It is very honourable and pleaaing to God to give the heart to him, when the flesh and tbe world strongly solicit to withdraw it. It is a high endearment of the aool to him, when his excellencies are prevalent in the esteem and affections above ail the charms of the creatures. And it is an unspeakable satss&ction to the spirit of a man^ to declare the truth and strength of his love to God, by despising temptations when they fiie most inviting, and the appetite is eager for the enjoyment of 'them. »But alas! how many neglect their duty, and defer their happiness ? They think it too soon to live for heaven << before the evil days come, wherein they shall have no pleasure;'' when they cannot sin, and vainly presume they can rqient. The danger of this I have considered in the Discourse at Deaths and shall therefore proceed to the next bead.

. Sdly. Our choice of heaven must be constant and lasting.

Ee2

The two prindpal rules of the spiritual life are to h^n aiul end well: to fix and establish the main design for everlastiDg happiness, and from a determinate resolution and ratified purpose of heart, to pursue it with firmness and constancy: to live for heaven, and with readiness and courage to die for it, if the glory of God so require. Perseverance is indi^ensably necessary in all that will obtain the eternal reward. For the clearing this most important point, I will. First, Represent from scripture the idea' of perseverance, that is attended with salvation. Secdndhr^ Consider why it is so strictly required.

1. Saving perseverance includes the permanent residence of grace in the soul: it is composed of the whole chain of graoesy the union of holy habits that are at first infused into a christian by ths sanctifying Spirit. When eternal life is promised to faith, or love, or hope, it is upon supposal that those graces being planted in the heart, shall finally prosper. ^' He that is faitUul to the death, shall inherit Che crown of life.'' Rev. 2. <Mt is love that never fails," 1 Cor. 13. that shall enter into heaven. *< it is hope firm unto the end,'' that shall be acoomplisbed in a glorious fruition.^ If grace, be diseased by a usurping lust, apostacy will follow, and the forfeiture of olir right in the kingdom of heaven.,

2. Grace must be continually drown forth into exerdae ae-cording to our several states and duties, and the various occasions that happeu in our course through the world. Those *^ who are light in the Lord, are commanded to walk as children of the lig^t ^" to signify the exceHency and purity of the christian life. '^ Tiiose who live in the Spirit, must waUc in the Spirit '" that is, by a conspicuous course of holiness declare the vigour and efficacy of the dirine priaciple that is eommuDieated to them. Pauhan sejmltte <Uslat mertuB oelata virtue: virtue that breaks not forth into visible actions, is not worthy of the name. The mere abstaining from evil is not sufficient, but all the positive acts of the holy life are Co be constantly done. In discharging both these parts of our duty, complete reUgioQ is expressed, and the power of grace consists.

3. Perseverance indudes not only continuance in^wdl-doing, but fervour and progress to^v^nds perfection. There are two fixed states, the one in heaven, the other in hdl. The blessed Bpiriu abQve. are arrived to the height of holiness. The devil and

damned spirits are sunk to the lowest extremity of ^n. But in the middle state here, grace in the saints is a rising growing light; and sin in the wicked improves every day, like poison in a -serpent, that becomes more deadly by his age. We ate enjoined not to remain in our first imperfections, but to ^* follow holiness" to the utmost issue of our lives, to its entire consummation. For this end all the dispensations of providence must be improved, whether prosperous or afflicting. And the ordinances of the gospd were appointed, that in the use of them we * may be *^ changed into the divine image from glory to glory.'*

4. Perse%'eraiice is required notwithstanding all temptations that may allqre or terrify us from our duties j whatever affects us one way or other, while we are clothed with frail flesh. It is the fundamental principle of Christianity declared by our Saviour, ** If any man will come after me," that is, be my disciple and servant, *' let him deny himself, and take up his cross, and follow me ;'* even to be crucified with him, rather than wilfiilly forfeit his integrity and loyalty to Christ. He must by a * sacred fixed resolution divest himself of all things, even the most valued and desirable in the present world, and actually forsake them, nay entertain what is most distasteful, •' and resist unto blood,*' rather than desert liis duty.

(1.) He must with unfainting patience continue in doing his duty, notwithstanding all ntiseries and calamities, losses, disgraces, torments, or death itself, which wicked men, and greater enemies, the powers of darkness, can inflict upon himT '* To them who by patient continuance in well doing, seek for glory, honour "and immortality, eternal life is promised." Rom. 2. '^ He that endures to the end" (notwithstanding the most terrible sufferings to which he is exposed for Christ's) sake *^ shall be saved." Matt. 10. 22. In this a christian must be the express image of his Saviour; '^ who for the joy that was set before him, endured the cross, despised the shame, and is set down at the right hand of God." Disgrace and pain are evils that hurnai;i nature has a most tender sense of 3 yet the Son of God^ with a divine generosity and constancy, endured thern in the highest

* Natator smDem interposUam superaturns, ezn(tur| nee tameo hoc taq. !• apparatv, quod se dispoliaverit, transnatabit, nisi (ptius corporis nisa $QntmiH iopetam sciodat, 5f laborem aatatiodiis exhaariat. Pafifm,

S e 3

degrees. He was scoroed as a feigned king, and a false prc^het. He suffered a bloody death, and by the cross ascended to glory. And we must follow him, if we desire to be where he is.

(2.) But this is not the only trial of a christian. Prosperity is a moti dangerous enemy to the soul^ though adversity be more rigorous.

Sieviorarvm Incumbit hxuria. Jcjvbn.

For the spirit is excited by perils and difficulties to seek to God for strength, and with vigilant resolute thoughts unites all its powers to oppose them; but it is made weak and careless by what is grateful to the sensual indinations. It keeps dose the spiritual armour in the open encounter of dangers that threaten its ruin, but is enticed to put it off by the caresses and blandishments of the world. It does not see its enemies under the disguise of a pleasant temptation. Thus sin insinuates itself and by stealing steps gets into the throne without observation* A man is wounded with a pleasant temptation, as with the plague that flies in the dark, pad gr^ee is inssdisibly weakened. From hence it is, that advenity often reforms the vicious, and prospe* rity corrupts the virtuous. Now perseverance must be of proof against fire and wat^^ against whatever may terrify or allure us from our duty.

5. Saving perseverance exdndes not aU sins, but total spos-tacy, and final impenitency, which are fatal and deadly under the new covenant. '' If the righteous tumeth away firom his righteousness, and committeth iniquity, and doeth according to aU the abomiuations that the wicked man doeth, shall he live ? all his righteousness that he hath done shall not be mentioned; in his trespass that he hath trespassed, and in his sin that he hath sinned, he shall die.'' Ezek. 18. 24. ^ If any man draw back, my soul shall have no pleasure in him," saith the Lord, Heb. 10. 38. These tbreatenings 'uxjfly^ there is a posubility of the saints falling away considered in themsdves; but not that they are ever totally deserted by the Holy Spirit, and left under the reigning power of sin. The tbreatenings are intended to awaken their care, and are presemitives of them firom ruin, and have a singnlar influence on their perseverance. A vigilant and

cautious fear cfitahlUhes the certainty of their hope. Indeed from the relics of weakness and corruption in the saints, they sometimes actually Call into presumptuous sins, and by rebellious reli^ses wound conscience, and let out much of the vital spirits, liieir graces and comforts. But though the divine nature in them is miserably wasted by such sins, yet it is not abolished.. As after the creation of light, there was never pure and total darkness in the world. Grace does not consist io a point, but is capable of degrees. The new creature may decline in beauty and strength,^yet life remain. Between a lively and a dead faithj there may be « fainting faith; as in St, Peter, for certainly our Saviour was heard in his prayer for him, that his '^ faith should Bot faiP in his dreadful temptation. The saints do not by a paiticalar fisdl extingyish the first living principles of obedience^ fiuth.and love; nor ich^nge their last end by an entire turning from God to the world, jn shovt, a single act of wickedness does not reduce them into a state of unregeneracy; for it is nbl the matter of the sin sin^y considered, but the disposition of the sinner .that denominates him^ |f grace in the samts shooid utterly perish, as some boldly assert, their recovery would be im-* possible: for the apostle tells u^ that '^ if those who were onligfatened, and had tasted of the heavenly gift,'' that had been imder some common workings and lower operations of the Spi«* nty if such '^ fall away universally,'' an^ live in a course of sin opposite to their former illuminations and resolutions, it is im« possible to renew them by repentance; how much more then if those who were truly sanctified by the Holy Spirit, should en« linly lose all those gracious habits plantied in them, in their regeneration ? But David, though guilty of adultery and murder> sins o£«o foul.a nature as would diriionouv pi^anism itself and f f made the eneitaies of God to blaspheme," was restored by repentance. The gospel propcmnds a remedy, not only for sins oonmitted before conv^nsion, but after it. *' If any man sin, we havo an advocate with the Father, Jesus Christ the righteous.'' God does not revoke the adoption, nor reverse the justification ef a believer, but upon scandalous disorders, the effects of jus«-ttfication are suspended with respect to the new contracted guilty till there be sincere and actual repentance. He is not disinhe«« rited, but his right to the kingdom of heaven is eclipsed as to the comfortable sense of it, nay suspended, till by renovation he is

B e 4

<|aaUfied and made fit fi>r the enjoyment of that pore lafacri-tanpe. For those sins which are a just cause of excommoiucatiog an offender from the church on earth, would exclude him from, the kingdom of heaven without repentance. Our Saviour tells vs, ^^ what is bound on earth, is ratified in heaven/' And the fipostle expressly declares of those kinds of sin for which professors must be removed from the communion of saints here, that they are an exclusive bar from the kingdom of heaven. '^ But I have written to you, not to keep company, if any that is called H brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one,* no not to eat/' 1 Cor. 5. 11. <^ And know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor covetous, nor dninkards, nor xevilers, nor extortioners shall inherit the kingdom of God." 1 Cor. 6. 9, 10. If one that is truly a child of God fall into any of these sins, till by an extraordinary repentance he is prepared for pardon, be .cannot obtain it, nor have a comfortable hope of entering into heaven. For only those ^' who are justified, are glorified/' Indeed it is not imaginable where ^^ the jseed of God remains," the vital principle of grace, as it does in *^ all that are bom of God," but that notorious sins that cannot be concealed from the view of oonsdenoe, will cause stings and soirows proportionable to their malignity, and consequently a hatred and forsaking of them. Now perse* veranoe principally respects the end of our course: there may be interruptions in the way for a time; but if with renewed zeal and diligence we prosecute our blessed end^ we ishall not fril short of it.

Secmidly. I come pour to consider the second thing propounded, the reason why perseverance is requisite in all that will obtmn eternal life $ mid it is this, that their siiy^erity may be discovered by constancy in obedience under all trials, <' Blessed is the man that endures temptation, for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him." The law required unsinning obedience as the condition of life, the gospel accepts of sincerity; but if that be wanting, there is no promise that gives right to the reward. Now sincerity implies such an entire love of God, as makes a person »ibmit to all duties commanded in his lawj and all trials.

appointed by his providence. A high example we have of this in Abraham, when he was commanded to ikkr up his only son Isaac, ami by his own hands, for a barnt*offiMring. This was to kill a double sacrifice at one blow; for the life of Abraham was bound up in Isaac: he lived in him more dearly than in himself; all'his joy, all his posterity by Sarah had died in Isaac. What resentments, what resistance of nature did he suffer? yet presently he addressed himself to perform his duty. Whoever saw a more gtorious victory over all the tender and powerful passions of human nature ? O unexampled obedience! being an original widHKit any precedent to imitate, and without a copy to succeed k. After this dear infallible testimony of his sincerity, the angel declared from heaven, '^ Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.'' And it is said concerning the followers of the Lamb, that '< they loved not their lives unto the death.'* The love of Christ that animated them in all their sufferings, was sweeter than life, and stronger than death.

Indeed there was a wonderful difference in the behaviour of the martyrs under sufferings, but in all the same persevering grace was evident, though working variously. Some in the most beautifiil flower %f their age encountered fire and sword, tormentors and torments, with that sensible joy, with those songs of praise to Christ, as if they saw the heavens open with St. Stephen, and their Saviour ready to receive and crown them. But many others, as Chrysostom testifies, * went to the tribunab, to the theatres, to death, with many appearances of fear. Upon hearing the wild beasts roar, they were strupk with horror; at the sight of the executioners and the instruments of torment, they were pale and trembling. The flesh seemed to cry out, '^ O let tills cup pass fi-om me ;" yet weak and faint, it followed the spirit, that corrected the natural desire, with << not my will, but thine be done." As the moon in eclipse, though obscure, yet goes on in a regular course, as when it is full of light by the reflection of the sun: so those desolate martyrs, though as it were forsaken, and deprived of the briglit beams of comfort, yet persevered in their pro£nsion of the truth. When one word to re* uQunce Christianity would have saved them, no torments could

• lUmll. 6« de kuid. PsnU

fiiTce it from them^ but they patiently endured all^ Now in these the combat of nature was visible^ and the admirable power of grace. They first overcame their own fears, the relnctancy of the carnal part, their affection to whatever is desirable in the world, which is the noblest victory, and then the cruelty of their persecutors* lu them was verified the testimony of the Spirit, <f here is the patience of the saints: here are they thatkeep the command of God and the faith of Jesus."

But how many appear faithful while their faith is not to be showed by difficult works, and proved by sufferings ? The seed that fell on the stony ground, sprang up as hopefiil as tlie seed in the good ground at first; but when tribulation came, it withered away, wanting the root of sincerity. And that which was sown among thorns, was choaked by the cares and pleasures of the world. Some lust in the heart interweaves with the affections, and causes apostacy. How many from glorious beginnings have made a lamentable end ? not only mercenaries in religion, whose zeal is a foreign complexion, not springing ftom an inward prin-* ciple of life and health, relinquish ev&i the profession of godliness, when their gain ceases; but some who have thought themselves sincere, yet in. times of danger their resolutions, like die morning dew, have suddenly vanished. As th^ fodish boilder that computed not the charges oi his designed vrork, began to raise a magnificent structure, but unable to fiiush it, laid the fiyundation in his own shame. They repented their choice of heaven when they saw what it must cost them, and wdold save the world with the loss of their souls.

. Others that began in the spirit, and with raised affections set out in the ways of godliness, yet by the allurements of sensual lusts and temptations, (and therefore with greater * guilt) leave their first love, and end in the flesh. They fsdl bom hi^ pro* fessions, but, deceived by soft pleasure, feel not the fsll. These were never sincere, and never had a right to heaven. They took up sudden resohitions, not grounded in serious and deep thou^^ts, and for a flash were hot and active, but with great levity relum-

" * Qaae jottior vcdU In omuibas eaavist qoaoi Tolaiitefias, an qeam iaTiton peccator implorat? Negatiooem qnanta conipeUant« ingeniacaraificom, ^ genera poenarum ? Quis magis negavU, qui Christunl vexatus, an qui de-leciatos amisit } Qui qaom amitteret doluit; an qui quum amitteret Insit } Tert. de pudiciU

to their former lusts. The apostle tells us of such, ** it had been better for them they had not kno)vn the way of righteousness, than to turn back and voluntarily to forsake it/' It is observed that boiling water taken off from the fire, congeals more strongly than that which was never heated: because the subtile parts being evaporated by the fire^ the more terrestrial parts remain* ing aire more capable of cold. So those who have felt the power of the word in their affections, and afterwards lose that holy heat, become more hardened in their sins. God justly withdraws his grace, and the evil spirit that was expelled for a time> retunw with seven worse, and aggravates his tyranny.

To conclude; since the certainty of salvation is conditional, if we persevere in a holy state, let us beware of a corrupt con* fidence, and a vicious dejection of spirit, the trusting in ourselves, or distrusting God. To prevent the trusting in ourselves^ consider,

1. The most excellent creatures are by the instability of nit* ture liable to defection; subject to a corruptive change. Of this the fallen angels are a dreadful example, who of their own mo* ^ion, uQtempted, sinned in heaven.

2. The dai^er is greater of falling away, when they are urged and solicited by a violent or .gratefiil temptation. Thus iMir first parents fell, and lost more grace in an hour, than can be recovered by their posterity in all ages to the end of the workL

3. When there is a supervenient corruption in the creature, that inclines them with earnest propensity to forbidden things and takes flame from every spark, the 4anger is extreme. Like a besieged city that is in great has&ard of taking, by assaults from

, without, and conspiracies from within.' Let us therefore be very watehiiil over our hearts and senses, and keep as much as is pos* aible at a safe distance from temptations; and be very diligeot in the use of all ho}y means to confirm and fortify'our resohitionk for heaven. God promised to Hezekiah fifteen years, but not to preserve his life by miracle; he was obliged to repair the wast-ings of nature by daily food, and to abstain from what was noxions and destructive to his body. The apostle excites christians to ** work out their own salvation with fear and trembling; for it is God that works in them to will and to do of his good pleasure. Let him that stands take heed lest be fall." None

are a more easy conquest to the tempter than those who presume upon their own strength. We should be always jealous of ourselves, from the sad examples of apostacy in every age. * St. Ambrose testifies from his own knowledge, that many after the courageous enduring of cruel torments for religion, the tearing open their sides that their bowels appeared, and the burning of some parts of their bodies; yet when led forth to finish the ^* victory of faith," to be a triumphant *' spectacle to angels and men," when the blessed Rewarder was ready to put the martyrs' erown on their heads, at the sight •of their mourning wives and children in the way, were overcome by pity, the weakest affection, and failed in the last act of christian fortitude. '^ We must pray to be strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness." For some may vigorously resist one «ort of temptation, and render themselves to others. And if finally vanquished by one of those enemies, we lose our vietory and crown.

And as presumption betrays the soul into the devil's snares, so a vicious dejection of spirit from a distrust of relief frt>m God in our difficulties, and his assistance with our unfeigned endeavours for salvation is very pernicious. For this damps industry, and causes either a total neglect, or uncomfortable use of means for that end. Many christians considering their graces are weak, their nature fickle and apt to revolt, are ready (as David sud, ^^ one day I shall perish by the hand of Saul) to conclude sadly of the issue of their condition. To encourage such, let them consider, that perseverance is not only a condition, but a privilege of the covenant of grace; for that assures us of supply of spiritual strength to the sincere believer for performing the condition it requires. Indeed if grace were the mere product of firec-will, the most fervent resolutions would vanish into a lie, upon the assault of an overpowering temptation. As Hezekiah acknowledged, that the Assyrian kings had '* destroyed the gods of the nations that were no gods, but idols, the work of meua*

* Deniq i sttpe cognoYimm, qaonisni qaem fomidokMa camificvm po«r p« DOD terroit, Dec divisl lateris eulciu iofregit^ nee ardentn lamins a trU vrnphal'iBfortitudiois vigore abdacere potueninf, earn inter sacra prvpiia coDititatam, nior tenerc prolit oblattonej miserabiiii nnias lacrymac nisc-ratloQe decepit

hands.'^ But sanctifying grace is the effect of the Holy Spirit; and^e that ^^ begins that good work in the saints, will peifonn it until the day of Jesus Christ." He that inclined them joyfully to choose the spiritual eternal good, will bind their incon-^ at&nt hearts^ that by a faithful adherence they shall cleave to their duty and felicity. God hath most graciously declared, '< I will put my spirit into their hearts, that they shall never depart from me." The promise is (bunded in the unchangeable love of God to his people. Were God, as man, subject to variation, there might be jealousies in believers, lest they should lose his good will: as those who depend on princes, are suspicious lest from the natural inconstancy of the human will, a new favorite should supplant them. '' But whom God loves, he loves to the < eiA" The apostle prays for the Thessalonians, '^ that God would preserve them blameless until the coming of Christ; by this consideration, *^ fiuthinl is he that calleth you, he mil do it.'* He speaks of the internal call, that opens the heart, and . overpowers all resistance. As when the angel came with a light shining in the prison to St. Peter, and struck him on the side, bid him arise quickly, loosed his chains, and led him through the guards, opened the doors, and restored him to liberty. The effectual calling of a sinner is the visible and infallible effect of electing mercy; and God is unchangeable in his own purpose^ and faithfirl to his promises of bringing ail such by sanctiiication to glory. The same apostle tells the saints at Corinth, that the Redeemer would confirm them to the end : ^* God is feithfiil, by whom ye are called." Grace that was at first inspired, is continually actuated by the spirit, who is '^ styled the earnest of the saints' inheritance.'' So that whereas the angels that excelled in strength, kept not their first state of purity and glory, but are sunk into corruption and misery; yet true humble believers^ though weak, and encompassed with many difficulties, shall be preserved from destructive evil, and raised to an unchangeable estate of perfection. This is as truly admirable, as if the stars should^ Ml from heaven, and clods of earth ascend and shine in the firmament. The apostle, who acknowledged ^' his insufficiency of himself to think a good thought ;** yet triumphantly declares, ^* I can do all things" (within tlie campass of his duty) ^' through Christ that strengthens me." The love, fidelity, and power of God, are a sure fountain of assistance to every christian^

that sincerely resolYcs and cn d eavottra to praaeciite his but and blessed end.

CHAP. XL

Directions t«.fix the choice aright. The daofer from the seosei and the feo-cy« of pervertiog oar choice. The power of fancj cemdered^ The car* nal affections are the worst coonscllori. The senses and carnal affections are Incapable of apprehending spiritaal things | they are deceitful and very nnmerous and clamoroas. The general example of men is eormptive of onr jadgawnto aboat worldly things. It Is foolish to he directed by tte noltitude in an affair of eternal momeot. The anivenal jadgMoat of worldly men io^ their last serions hours, is coasideratCi aid to be bc^ lieved.

ii. X SHALL now come to the directions how to fix oar choice aright.

This is a matter of everlasting consequence; it therefofe becomes us with the most intense application of mind to cimsider it^ and according to the advice of wisdom^ ^' to keep the heart with all diligence } for out of it are the issues of life."

Indeed the choice were not difficult between lying vanities and substantial blessedness^ if uncorrupted reason had the superior sway: but in this lapsed state of nature, the understanding and will are so depraved^ that present thiggs pleasing to sense, ravish the heart into a compliance. Men are deceived, not cmnpelfed into ruin: the subtile seducer prevails by fair temptations* Thb will be evident by reflecting upon the frame and composition ct maiiy as he consists of spirit, soul and body, and the manner of his acting. The spirit is the intellective diseeming fisKsIty, the seat of reason, capable to compare and judge of the qualities of things, and foresee their issues. The body indudes the tower

$umlties^ the aenaes, fimcy and pasaiiMU, that are eonversant aboat present things. The soiil is the will, the principle of election^' in the midst of the other, as the centre to which all their ad-dieases.flow. Now upon the proposal of the spiritnal and carnal good.in order to dioice, the will is to be directed by the mind^ and by its own authority to rule the lower passions. But alas! the mind has lost its primitive light and purity, vigilance and in-> tegrity, neglects its duty, and from ignorance, error and carnal prejudices often pleads for the flesh: and the will, the rational appetite, is voluntarily subordinate, and endaved by the sensi* live. From hence it is, that in the competition, heaven with all its glory is despised, and the present world embraced. To open this more particularly, consider: ^

1. The senses can only taste and enjoy grosser dreggy pleasures.

2. The fancy that depends upon them in its. qiovtions, and is guided by their report, conceives of felicity only under the iu>tion ci sensitive pleasure. We may illustrate this by the practice of * Aretios a painter, recorded with infamy, who being of« ten employed to paint the goddesses, to be set in the pagan temples, always drew their pictures by the faces and complexions of his harlots,, that the objects of his impure love might have veneration, and a divinity, attributed to them, under the titles, and pretence of Minerva, Juno, Diana^ and the other goddesses adored by the heathens. This impiety in an idolater, is resem-* bled by men wbo fancy happiness (that is a spiritual divine perfection eigbyed in the glorious vision of God) to be a carnal fruition, and having with sensible colours and lineaments represented it agreeable to their brutish faculties, place it in their hearts, and sacrifice all their thoughts, affections, and service to it. •

The fancy isr very powerful in men upon a double account.

(1.) The understanding naturally receives the notions of things by phantasms that are still jnixing in its contemplations. While the soul is confined to a tabepiade of flesh, it apprehends no object without the precedent exdtfitidn of the senses. From whence it is impossible^ that a person absolutely deprived of sight from his birth^ should have an idea of lights or colours; or that is

« Flsgitlo insii^nit lemper allcojas fcBmiosB smore flagraos, & ob Id Deai plofeoi tab dilectftrttja Uaagioe. Itaq i Scorta eyas ▼enerabaotar* PUm

bom deaf, should conoeiYe wlwt Bomnd is; tKe sense never havings imparted an acoouut of it to them. And the image of the ob« ject is not immediately transmitted from the sense to the mind, but first to the imagroation, that prepares it for its view. And from hence the sensual fancy is so predominant in swaying the judgment, and inclining the wiH. As those coanseUors of state that have the ear of the prince, and are continually with hin, by specious informations, and disguising truth, influence him to approve or reject persons and thii^ according to the Tazious aspects giren by them. The same object propoonded in a dark confused manner, weakly moves us; but varnished and beantified with lively and pleasant colours by the imagination, is armed with such power thttt ravishes the esteem of the mind, and consent of the will. Now. oelestiai happiness bring purely qwitual, ** sach as eye hath not seen, nor ear heard, nor entered into the heart of man to conceive," though some discoveries be made of it by revelation, yet the imagination mdies such an obsesre detractbg idea of it, that it affects no more, than a dead shadow drawn in some imperfect lines of an exquisite beauty* But when the (anqr is warmed and enlivened by die presence of sensible objects, it makes a vigorous impression of them upon the mind, and that represents the pictures of pleasure as very lovely and delightlid to the vriU, ivhich presendy embraces them.

(2.) The fancy has a marvellous force upon the sensitive appetite, that eagerly desires what is represented as pleasant, tbeogh the enlightened mind sees through the temptation, and knows it is a mere dream, that brings neitber solid nor darable joy. One in a fever is pleased by imagining fountains and streams, though he knows that imaginary waters cannot quench his thirst, nerai^ ford the least real refreshment. Now the sensitive appetite being inflamed by the fancy, imparts a contagious fire to the will, and that induces the mind, either to concur mth it, and palliate the deceit, and to judge favourably according to its indhMttoos, or makes it alack or remiss in its office, diverting the thoughts from what might control the appetite; or if the undefstmii&ig atiil contradicts, yet it is in so cold and speculative a manner, ^* that the law of the members" rebels against the superior light, and ia too strong " f<^ the law of the mind/' and that saying is veri-^ fied>

Video fMliara probdq ; Dderiora $equCT.

I see what is worthy to be chmen, but pursue what is to be ab^ horred. Thus miserably weak are the rational guiding powers in man since his Ml, thus imperious and violent the brutish b* eulties. In short, illusion and concupiscence are the principal causes why the most noble and divine good is undervalued and rejected in comparison of inferior transitory vanities. O the cheap damnation of beguiled souls! A mess of pottage was more Taluabie to Esau, than the birthright that had annexed to it the T^i;al and priestly dignity. Unwise and unhappy wretches 1 *' that follow lying vanities, and forsake their own mercies/'

Thus I have briefly set down the process of men's foolish choice In this degenerate state. Now that we may with a free uncor-Tupted judgment compare thmgs in order to a wise choice of true felicity, it follows from what has been said, that as the apostle in obeying his heavenly commission, ^' conferred not with flesh and blood; we must not in this matter of infinite importance^ attend,

1st. T6 the suggestions and desires of the senses and carnal appetites, which are Ae worst counsellors, as being ^ incapable of judgfing what is our prqper happiness, deceitfol and importtt« nate.

(I.) They are incapable of apprehending spiritual eternal things, which alone bring true and complete satkfaction to the aool, and cannot look forward to the end of sinfrii pleasures, and balance the terrible evils they leave at parting, vrith the slight vanishing content that springs from their presence. Therefor^ as blind persons lay hold on things they feel, so the sensitive faculties, that are blind and brutish, adhere to gross present enjoyments, not understanding the pure spotless felicity that is t^ come, and despising what tfiey do not understand. Now wh6 wonld in an aflair upon which his all depends, advise with children and fools, whose judgment of things is without counsel their counsel without discourse, their discourse without reason? Tliere id nothing more contrary to the order of nature, than for men that should affect with judgment, to judge by their dfco« tions.

(2.) The carnal appetite with its lusts are very deceitfol^ ^

YOI. Ill, F f

party withio holdiog corrtapondeiiQe. wUh our qpiritaal enemies^ the armies of evil atigels, so active and aandu^as in' coospiring and accomplishing the damnation of men* The devil in scripture is called the tempter by way of eoMneiice, who manages and improves all temptations; and his pernicious nlesigij is by the objects of sense^ ordered and.made more alluring and killing by his various arts, to engage the aifections ipto a compliance, and so to gain the will. Now our great danger is ^ot so much from satan the enemy without, as from the carnal appetite, the traitor within, that gives him the first and easy entrance into the soul. He can only entice by representing what is amiable to e^nse, but the corrupt appetite inclines to the closing with it. He tempted Jeaus Christ, but was repelled with sbame^ ^' having found nothing within him to work upon*" The perfect r^;ala-rity of facultji^s in our blessed Saviour was not in the least disor-deredy neitb^ by his fairest insinuation«|y or most furious assaults. And we migt^t preserve our innocei^ce inviolable, notwithstanding /all his attempts, did not some corrupt affection, cherished in oar bosoms, lay us naked and open to his poisoned darts. The i^os-tle Pe^er, who had a spiritual eye, and discerned wherein the Btrength of our great enemy lies, adiponishes christians, '' dearly Jbeioved, I beseech you, as strangers and pilgrims^ abstain from ^eshly Uist^ th^t war figai.Qst the soul." And we are told by him, that '^ the corruption that is in the world, is through lust." 'The oiitward objeqts are useful an^ beneficial in (heir kind, the abu^ of them is from lust. The poi^op is not in the flower, but in the spider^ It 19 therefoj^e iuiiiUtely dai^erous to consult, or trust our carnal faculties in this matter, for they are biibed and .corrupted, and will comment temporal things, tp pnr choice, . (3.) The sensual affections are so numerous and clamorous, so jEfihement and hasty, that if they are admitted to counsel, and ^ve the .decisive vote, the voice of conscience will not be heard pr reganfed. In concernments of a lower nature, it is constantly ^een, that nothing more disturbs reason, and. makes men improvident and precipitant in thoir determinations, than a disordered passipn. From hence, it is a prudent rule, that as it is not fit lo eat in the height of a fever, because the meat feeds the dis-.ease, by increasing the feverish, not the vital heat: so it is not good to deliberate in the heat of any affection. For then the jthoughts strongly blow up the passion, and smother, reason, and

th^ imod 18 rather a party than a judge: but after the deeliuai* tion of that fever in the soul, in a quiet interval, it is seasonable to consider. Now if any simple passion when moved, transports and confounds the mind, and makes it incapable of judging aright, much more the love of the*^orld, a universal passion (hat reigns in men, and has so many swarming desires answerable to the variety of sensible* things, and therefore is more unruly, lasting and dangerous than any particular passion. In short, sensual affections captivate the. mind, and hinder its due considering the folly and obliquity of the carnal choice, and when incensed (as distracted persons whose strength grows with their fury) violently break all the restraints the understanding can apply from reason and revelation.

2dly. In order to make a right choice, we must be very watcjii-ful lest the general example of men taint our reason, and cause an immoderate esteem of temporal things. *' The whole world lies in wickedness," in a sensual sty, without conscience of its misery, or eare of regaining its happiness, deceived and pleased with abows of felicity. The way to hell is broad^ as the inclinations of the licentious appetite; pleasant, as the delights of sense; so plain and easy, that men go to k *. bUndfold ; and so frequent^, that it would force teai^ from any consideritig person, to see men so hasty to meet with damnation. When Calisto the harlot reproached Socrates that there were more followers of her beauty than bis wisdom; the f philosopher replied, tlrnt was not strange, l^eeause it was much easier to draw them in the way of pleasure, that is steep and slippery, than to constrain them to ascend to virtue, seated on a hill, where th^ ascent ;is slew, and with toil and difficulty. Now there is nothing more contagious than example. We blindly consept with the multitiide, and are possessed with foolish wonder, and carnal admiring of w<Mrldty gireatness, treasures and delights, neglecting to make a dne esti^ mation of things. It is the ordinary artifice ot the devil to'ren* der temporal things more valuable' and attractive to particular persona, from the common practice, of men who greedily purs^fr

• Bioo. t Sv^ fMif yog hit Ti)v xarami aura^i voarras iyi^y lyoT St nr)

Aoif. ^tttm. I. 13. 32. c.

F f 2

ihem m their happiness. As some crafty merchants, by false reports raise the exchange, to advance the price of their own wares. The men of the world are under the direction of sense, and think than only to be wise and happy that shine in pomp^ abound iu riches, and overflow in pleasures. The psalinist telb us of the prosperous worldling, '' that while he lives, he blesses his soul $ and men will praise thee when thou dost well to thy^ self." By vicious imitation our judgments are more corrupted^ and our passions raised to higher degrees for painted vanities. The aifections in the pursuit of earthly things are inflamed by the oontention ot others. And when holy desires and resolutions spring up in men, yet so powerful is the custom of the w«nrld, that they often beeoroe ineflectual. As a ship whose sails are filled with a fair wind, hot makes no way, stopped by the foroe of the current. Now to fortify us against the pernicious 'influence of example, consider,

(1.) It is most unreasonable in this affair of so vast moment to be under the direction of the multitude. For the most are sottish and sensual, governed by the uncertain motions of a giddy voluble fancy, and roving impetuous passion ; so that to be led by their example, and disr^ard the solid immortal rules of heavenly wisdom, is as perfect madness, as for one to follow a herd of swine through the mire, and leave a clean path that lies before him. If there were but few in an age or country that were ddn* ded widi false appearances, it would be a disgrace to imitate the practice of the foolish: and shall the great numbers of the earthly-minded give reputation and credit to their enor ? He were m strange fool indeed, that should refuse a single piece of counterfeit money, and receive a great heap in payment: a» if the num* ber added a real value to them. It is theiefore a necessary point of wisdbm to divest all * vulgar prejudices, to separate ourselves from the multkwle, that we may see the vanity of things, that dazzle inferior minds.

(2.) Consider the universltl judgm^At even of worldly men in their last and serious hours, when the prospect of eternal things is open before them. How vastly different ^re their apprelien-sions of temporal things in the review, from what they were im

« N'naquam d«! irfta Judicalnr, Bemper credltur, saoabimor, si aiodo lepa^ peavracoettt. Sen. de* viL Beat.

their viciotts desires? How often do they break forth in the sorrowful words of the apostle^ ^ We have been toiling all nighty and caught nothing ?*' When there are but a few remaining sands in the glass of time, and death shakes the glass before them, how powerfully do they preach of the emptiness and un* certainty of things below^ and sigh out in Solomon^s phrase^ <' All is vanity ?** And this is more singularly observable in those who have had the fullest enjoyment of earthly things. How do they complain of the vain world, and their vuner hearts, when experience has convinced them of their woful folly ? Solomon who was among other princes, as the sAn in the midst of the planets, that obscures them by his illustrious brightness; he that had surveyed this continent of vanity, to make an experiment whether any satisfaction could be found in it, at last sadly de^ dares, that all things here below are but several kinds and ranks of vanities, as ineffiectual tb make men happy, as.counterfeit jew^ eb of several colours are to enrich the possessor. Nay they are not only vanity, but vexation, an empty show that has nothing real but the vexation of disappointment. And shaO we not value the jttc^ent of men when they are bett instructed, and give credit to their testimony when they are sincere P Certainly in their approaches to the divine judgment they are most consider'* ate and serious, they have the truest and justest thoughts of things, and most fireely declare them. O the astonishing folly of men! they will not be convinced of the error of their ways, till they come to the end of them, and the sun is set, and no time femains for their returning into the way of liffc.

Ff3

CHAP. XII.

A tttfftdftttt belief ef vmeen eternal thiii|;:9 if necessnry to direct our choice. Faith rralijics thtaigt fatarct and cootrolt the eticacy of prei^Bt teoipta-tious. The neglect of the i^reat saWaiioo proceeds from iafidclity^ The iiio«t that arc betiovere in title, are infidels in their hearts. Consideration 19 neces«ary ia order to a wise choice. It niu9C be serious and deliberate! freqnent*. and with applicatwa to the tout Motivet to coatMenitioo, It is the DQblett exercise of the iaiad» aad most profitahk.

ill. 1, Shall praeeetl tu show fuitber what is necemmry to direct us in our choice, thai we nay ncifc fall kilo the dcsible miseiy^ of being dejqelved with a false bapptoess. for a little time^ andde* prived of tcue happiness for ever.. , ,

Firstj Aioond f^nd stfladfast b^Uef of unteen etenud tfaiiigs.

Secondly)- Serious opnsideriAioti of the tast difference between thiiig$ that are the objedts of sight, and that are the' directs of fiiitlk

. First. The sound and steadfast belief of eternal things is re-(fuistte to direct our choice aright. ^^ Faith is the snbstsnce of tiling hoped' for, the evidence of things not seen." Heb. 11. 1. )t assures us of their leaKty and worth, as if they were be* fore our eyes, and in oor actaal possession. This divine light governs and condupts the will to choose wisely, and excites aH the practic powers for the preventing the greatest evils, and the obtaining perfect felicity. When the devil, the deadly flatterer, by inviting representations of the world, entices the heart, the serious belief of the fiitnre reward so glorious and eternal, disgraces the most splendid temptations, and makes them ineflTeetual. " This is the victory that overcomes the world, even our faith." If tempted to lascivionsness by the allurements of an earthly beauty, faith represents the angelical lustre of the saints, when they shall come with the unspotted Lamb in-his glorious appearance ; and this unbinds the charm, and makes the tempting person an object not of desire, but aversation. If tempted with honour to a sinful compliance, faith represents so convincingly tlie glory which all those who presefve their conscience and integrity

inviolable^ shall receive at the universal judgment^ in the prefsence^ of God, and Ihe holy angels^ (&•) our Saviour hath promised,-* ^ H# that serves me^ hiui will my lather honour^') and the con**^ fiisioQ wherein the most honourable sinners shall then be covered^ that with a generous disdain d! secular honours will be despised. And it is as powerful to enervate the temptation of temporal profit We tead of Moses, ^Hbat by faith, when he was come to years/' (and therefore more capable to understmid and enjoy what felicity ifte brightest honours and greatest-riches.eould alFord) *^ refused to be called the son of Pharaoh's daughter j. choosii^ rstlier to safler affliction with tlie people of God, than to enjoy thcfpleaMires of sin-for a season j esteeming the re-^ proaeh of^(>hA'ist greater riehes than the trearares of Egypt: for he had respect to the recompense of rewaM.'^ And all the evils* which a wicked^ worM,'inisp?red with rage from satan, tBXk threat-^ en to fright-vs^fttmi oor duty, poverty, disgraGe,(banifiA)ment, najT torments-and d^lith, thdse teitiblesr vUu forrmey so he%htened bf^ tlie camiEd fenqv areea^ly overcome by a sincere'and fi^ong b^--}iereff« • Thus some who were urged by such motiv^ to refKNUice^ thdr religion^ • tdld the perstfeutors, that life was not e^eet t# them if they might not live ^hi^^ans, nor deatlrbi«ler, if they must die fol: Christ. A Hvely #rm p^r^ttosion of the excellence' and etemity/of the reward, what mh-atnlous efttts wooM it produce ? Nothing would be imposdUe withfai the cbmpass - ct our doty, either i6 do t>r sirffer In 'oHd^r to a glorias immetUlity. Faith hia^a ^lestial power, a mimetic virt^" to draw up the* heart from the'dalrth, and flAsteh^it to^ thing» above.: It is-not. imaginablethat'a cleaiwsighlcidsoul, that^es a gooid infnitely-great, shotM reject'it for mean things to please the<lower desires. We may as probably imagin'e, that ai skiliul jeweller would'part with the richest oriental pearh, for eherry stoneai-tdr play with children. : ... . • i;

Prom hence w« laef diaedvef t^e true cause of the neglect of the great sahratfonxiflercM in- ttie*gospel; "the w«rd preached-does not t)rofit, not being mi^d'^th faith in them tha< heaf^ it.*^ It is astonishing to^conskM* ttet earth should'' cbntend with hdken for oi#''affiMions> afard'prevail against it; that vanity should turn the scale agttn(»t'the^'< excee^ng and eternal weight

« S^ ve^stor becidi, kfwn eeattal; qsaade eccilMiiiaf^ ettrsilafi. €^

F f 4

of fl^ory s''. that men ahould punue iketiog shadows, and oe^aet the most eneellent jrealities, aa if they could be^hapfy here, and OQHtinoe here for ever, and bereefter there were neither ba|^ 9eie nor eternity. But this releasee the wonder, that ^^ all: have nptiaith/' £teroal things aie not of conspiouous i in the carnal balanoe. Some are infidels in professiott, openly declaring themselves to be without religion, without Ciod, and have the same credit of the heaven and heU discovered in the gospel, as of the Elisian fields, and Stj^an lake, the IsUes of the poets. These live as if they should never die, and die as if they ^bonld. never live in the other world; as if death ceased so deep a sleep,, that the voice of the Son of God coold not awaken them at the last day« Their unbelief is not from reason^ but vtcions qppOBite.afleeti^ps; for the truth of the eternal state as ao dearly wveaM* and strongly established in the gospel, that theainscm mind roust readily assent to it* But the mcked cannot deU|^ in the discovery of that for which they are unprepared, and tlHvefore try all ways to elndje the force of the most aalisfyii^ argwnentSf. Their infidelity is obstinate and incnrable. An ki-stance wber^ we have in the phaiisees, who r^ec^ our Sofi-wr* Though all the charactem of the Memiah were oonspicsMNis in his peiaon» th9i|gh bis doctriBes wtfre. copfin^td by miracleii^ yet they, would not yield up theqiselyes to that ofmupotent conviction 3 .so strong were th^r canial prpjudioBs against his hnmbfe state, and holy doctrines. That reproach is mqre justly doe to infidels under the gospel, than to Israel in the piqibeti: << Who ia Uind as my. servant?" The heathens wfap v^ blincj frppn tbsv birth,, and have Qnly some glimmerpig apprehension that eteinitgr succeeds .time, are less cvilpabln ((um these who have infinite^ more r^son to l^lieve it, a^d yft belseve it less* The |dea for them will be ajterrible a4;ci^ati9n iq;ainst such unbelievers. If a blind person faUs, it moves compassion; but if one voluntarily shuts bis eyes against the sun, and sefiises (h^ directionof the light;, and falls froip a precipice, his ruin is the just oanaeqaaiee of his £oUy. Simple ^oorance eiDcmef as. to the,dfgaees of the fiuilt, but affecte4 wilfid igmnranoe, fiow.reason and revelation with united beams gjye so dear a prospect-into the eternal woddy ag-girovates the guUt and septenee of suqh unbelieven.

Besides, the most who are believers in titl^ are infideb in heart* Our Saviour teUs the Jews, who pretended the kig^iest

toaenition of tbe writipgs of M^oes, *' That if they had braved J^Im^ tb^y nmdd have (lelieved hioi^ for Moms wrote of him***, if nen did a^oiwly believe such an ezeellctat fewasd as the,goa» pet pioyooadS) would it be a cd4 unpersaaslTe :ta^Wo to tbemP. Tbo liepraf «^ioB <^ tbe will argu^ a jcopvespoiideot delie0t in the Wini} tHaMgh not abaolate tolal uifiddky, yet such a w^ktieasi and wavfriog, in the assent, that when temptations are present wd urg0Qt9 aiul it pomes to aetnal choice, sense pieimils over £uth. This will be clear, by universal eiqperience in: temporal: things* The probable hope of gabi will majte those who aro^ gi^y of gold, pfodigal df their lives, and venture tbr^gh tem*^ pestuous seas to accoipplish theur desirea. And if the belief wem ai|ael> would not men do or suffer as much for obtaining what la infinitely; more valuable ? A &np». assent would prpdnoe adherence, afli4 &itb in th^ promises, fidelky in obeying the com* ijuands of.Qhn^t. TertuUian propounds it as a powerfiil ineen^ tiye to the martyrs, Qii» ergo nan UbenUsime tamkun pfo vsfs^ habeat v^gcare, quantum aMi pro faim ? Who would not joy* fuUy.sacrifiee life and all its endeanments, to obtain tme bbeaBcd-* ness, which others do for the vain appearance cf it ? Men tne|' be as truly subjects without subjection, as believiBrs withmit a heavenly ccuv^ji^rsatipn, which is inseparable from the reaUty o£ ^b. Ma^y in tbe.bosom oi the church are as truly, though not SQ notoBpusiy, infidels, as Turks and heathans. Indeed evetf \jk true believers, the apprehension of eternal things has sH^ gieat all^yjs, that temporal things are overvalued and over^fea^^ A strong £Euth in the .truth and power of God, would.make die glorious world so sure and near in our thoughts, tfwt wkh sndif* ferent affections we should, receive good or evil things herei ^ R^oice- as if we rejoiced not, and mourn aa if we moikmed not/' Our lives would be so regular and pure, as if the Ju^ge were to come the next hour, as if the sun did now begin to be darkened, and the trumpet of the arcbaagd were aoundiog, and diA noise of the dissaving world were universally heard. Infidelity deads the impression, and suppresses the reigning power of eter*. 9al thii^ in our beevts. In short men are heavenly or earthly in .their choicne and cooveisation, as they are directed by. the sin* cere light oi faith, or unsled by the fiilse beams of sense.

Secondly. The second thing requisite in order to a vrise dioice^ is omnderatioo, Eor as by faith Ae virtue of the reward b dif*

fosed through all the faculties, and the powen of the worM Co come are feh in the soul; eo by consideration finth h exercised^ and becomes eflectud. This unites and reinforces the beafw of eternal troth, and inflames the aflfeetions. As the paahwt ev« presses himself, '* My heart was hot within me; wbSte I was mnsing, the fire banled," Heaven is a felicity so giorioila and attractive, that if duly considered, no man c&n possibly refase it: and hell is a misery so extreme and ftatfel, that if semosly bid to heart, none can possibly choose it. Tiie last end ia te be Conceived tinder the notion of an infinite good, without the least mixture of evil, to which the human will swayed by the invind* ble impression of nature has a tendency. The liberty of indifo* ence is wKh respect to some particular good things, which may be variously represented, so as to cause inclination or aversion; That men who believe eternal life is the reward of holiness, yet with a careless inadvertency neglect their duty; and that efeeroal death is the wages of sin, yet securely continue in it, b more woniderfiil than to see martyrs sing in the flames ; and the great cause of it is the neglect of consideration. This is assigned to be the cause of that unnatural and astonishing rebellion of Israel against God their Father and sovereign: *^ Hear, O heavens, and give ear, O earth : for the Lord hath spoken, I have noarished and b^dughtup children, and they have rebelled against me. The ox knows his owner, and the ass his master'^crib: but Is* lael doth not know, my people doth not consider." Isa. 1. 2, 3. This duty, as it is of admirable advantage, so it is univemlly necessary; for all are equally concerned, and it is within the power cS all to perform. Though men cannot convert them* aeive^ yet they may consider what is preparatory to conversian. Fior the will may turn the thoughts of the mind to any sort of objects. ' •'

' I will briefly show the nature of this duty, and how to manage it for spiritual profit, and those objects fiom wlience our thought* derive vigour for the swaying of the will, and the conduct of the

* 1. The nature of consideration is discovered by its end, whid is this; that the mind being satisfied in the jmt reasons upon which the choice of heaven is to be made, the will and affections may be engaged in an earnest, joyful and constant pursuit of it. And in this respect it differs from tivaplt knowledge, and naketf

spccnlalioii, that informs the mind^ without influence and effi-. cacy upon the heart: like a garland of flowers that adorns the head, without any benefit and refreshing to him that wears it. And practical meditation diflers from the study of divine things" ill order to the instructing of others. That i^ like a merchant's buying of wine for sale, this like providing it fbr our own use. ' 2. That the consideration of ctenial things may be effectual, it must be, •

(1.) Serious and deliberate?.' For the aflxiir is great in reality* above all possible conception or comparison. All other things, how considerable soever in themselves, yet respectively and in paralld with this, arc of no account. Our Saviour told Martha,* ** One thing is necessary: Mary hath chosen the better part, that shall not be taken from her." What instance can be of equal moment with that of entertaining the Son of God ? Yet a serious attetitiim to the words of eternal life dropping from his ' Kps, was more necessary than making provision for him. The* greatest and inbst weighty affairs in the M'orld are but a vain employment, but irregularity and impertinencej in compare with eternal salvation. And the great&st solemnity of thoughts is r^uisire tb tmdeceive the mind, and engage the will for heaven. It is very obsefvable that errors in judgment and'choice spring from the •aafn^'causes, the not sincere and due weighing of things. In the decisions of qticstions^ truth is discovered by cc^paritig, with an eqttal'staid attention, the reasons of the one and th^ other pMt;' 'But when some vicious a!fFection contradicts the truth, it filW^hc mind with prejudices, that it cannot impartially search into things, and is deceived with specious fstlfdcfes, with' the image of triitb. T*or according to the present'application of the mind it is determined, and pa^rsron strongly applies it to consider that which is for the carnal" interest, and consequently inclination, not reason, is the pirRiciple of the'persuasion. And this 18 mor^evident in men*^ fboH^h choice:^' Hie'eye cannot see but what is visible, nor the understanding conceive v^hat'is^ not intelligible, the will cannot love and choose what Is ridt ami-S' able, at least* in sAiow, If the denl did appear wiihout a disguise, he wodd'have no powkr to persuade, but in all his temptations there is'the mixture -oF a lie to make it pleasant. He presents a fhlse perspective, tb'mWke what is but superficial, ap« pcftr edid arid substantiid. And the carnal heart turns the'

thoughts to vhat is grateful, without seiioualy eonsideriag what b infinitdy better, and aeoordingly chooses by the eye of sense^ the happiness of this world. Therefore till eternal things are opened in the view of conscience, and the mind calmly considers by the light of faith their reality and greatness, no right yalua<« tion, nor wise choice can be made«

Besides, the most clear and rational enforcements by the aet^ ings of the thoughts, are necessary to make a strong impression cm the aflFections, and rescue them from the captivity of the fledi. In other things as soon as the mind is enlightened, the will resolves, and the inferior faculties obey} but such b the resistance of the carnal heart, that although it b evident from iafollible principles there is an everlasting glory, infinitely to be preferred above the little appearances of beauty and pleasure here, yet the most piercing reasons enter heavily without earnest incukaticn^ Slight or sudden thoughts may produce vanishing affections of complacence, or distaste, and fickle resolutions, that like sick feathers drop away, and leave the soul naked to the next temptation ; but solemn and fixed thoughts are powerful on the heart, in making a thorough and lasting change. When the clouds db« solve in a gentle shower, the earth drinks in all^ and b made fruitfiil; but afewisprinklingdrops, or a short storm of rain^ that wets only the surface, without ainking to the.root, b little beneficial. In short, there may be some excitations to good, and retractions frop evil; some imperfect faint essays toward heaven, from an impulse on the mind: but solid convevskm is produced by deliberate discourse, by the due consideration and estimation of things, it is rational and perpetual.

(2.). Consideration must be frequent, to keep eternal objects present, and powerful upon us. Such are the natural levity and inconstancy, doth and carnally of the mind, that the notions of heavenly things quickly pass through, but of earthly abide there. If a stone be thrown upwards, it remains no longer in the air^ ^ban the impression of the force by which it was thrown conti-lues; but if it falb on the earth, it rests there by nature. When the soul b raised in contemplation to heaven, how apt b it to fall from that height, and lose the esteem, the lively remembrance and affections of eternal things ? But when the thoughts are excited by the presence of what is pleasing to sense, the withdrawing the object does not defooe the idea of it inlhe mtmmy.

nor lessen the conceit, nor cool the desirefi of it^ because the heart is naturally inclined to it. Therefore it is necessary every day to refresh and renew the conceptions of eternal things, that although they are not always in act, yet the efficacy may be always felt in the heart and life. The soul habituated to such thoughts will not easily yield to temptations, that surprise and overcome others that are strangers in their minds to the other world : nay the presence of temptations, as by antiperistasis, will reinforce the resolutions for heaven; like the pouring water upon lime, that revives a hidden fire in it, which seems a natural miracle. It is therefore of great advantage firequently to sequester ourselves from the world, to redeem time from secular affairs, for the recollecting of our thoughts, and their solemn exercise lupon the eternal world. Sense, that reveals natural things, darkens spiritual. How can the thoughts be fixed on invisible things so distant from sense, if always conversant with secular objects that draw them down ? In the silence of the night a amall voice is more distinctly heard, and a little distant light more clearly seen: so when the soul is withdrawn from the noisy throng of the world, and outward things are darkened, the voice of conscience is better beard, and the light of heaven more per* fectly received.

(3.) Consideration of eternal things must be with preseQt ap« filieation to the soul. It is not the mere conviction of the mind, but the decree of the will that turns men from sin to holiness, from the creatures to God. The heart is very deceitful, and by variety of shifts and palliations is disposed to irresolutions and delays in spiritual concernments. How often does the miserable dinner contend with himself, and while conscience urges him to seek the kingdom of heaven, and the affections draw down to the earth, the carnal part prevailing over the rational, he over* comes, and is overcome; he is convinced and condemned by his own mind. Till consideration issues in this, that with settled judgment and affections the soul determines for God and heaven, it is without profit. Therefore in the managing this duty, it ia our wisdom not to be curious and inquisitive after snbtile concep<« tions, and exalted notions of the future state, that little confer to the making the heart better; but to think seriously on what is plain and evident, and most useful to produce ^ present lasting change. It were egregious folly in a man, that for the use of

)iis gmrden, should with great labour fetch water from distant fountains, and neglect that which springs up in his own ground. That meditation is profitable which produces not new thoughts, but holy and firm resolutions of obeying God in order to the iuU enjoying of him for ever.

To persuade us to the serious practice of this duty, there aie many enforcements.

Is any man so foolish, so regardless of his convenience, to purchase a house wherein be must live all his days, and will not first see whether it will be convenient, and secure for his habitation ? Shall we not then consider heaven the mansion of blessedness, and hell the seat of misery and horror? for according as we choose here^ we shall be in the one or other place for ever. I shall in the fourth part of this treatise, endeavour to represent something of the inexpressible misery of the wicked hereafter, and show how congruous and powerful the thoughts of it are to restrain men from sin; but at present shall briefly excite to the meditation of the heavenly glory, as the most noble, delightful and fruitfiil work of the soul, whilst confined to the body of flesh. It is the most exalted exercise of the mind, the purest converse with God, the flower of consecrated reason. It is most like the life of glorified spirits above, who are in continual contemplation of the divine excellencies; and it is most raised above the life of carnal men, that are sunk into sensuality and bnitishness. It is the most joyful life, in that it sheds ieibroad in the soul delights that neither satiate, nor corrupt, nor weaken the faculti^, as the delights of sense do, but afford perfection as well as pleasure. It is the most profitable life. -As in those parts of the earth where the beams of the sun are strongly reflected, precious metals and jewels are produced wherein the refulgent resemblance of that bright planet appears: so the lively and vigorous exercise of the thoughts upon the heavenly gl<wy, will produce heavenly affections, heavenly discourses, and a heavenly shining conversation. This will make us live like the blessed society above, imitating their innocence and purity, their joyful, entire and constant obedience to God. This conflrms the holy soul in its choice, with an invincible efficacy against the temptations and lusts of the world. The serious considering believer is filled with ravishing wonder of the glory that shall be revealed, and looks down with contempt upon the earthy and

all that has the name of felicity here. All the invitations, nay terrors of the world, are as unable to check his ^pursuit of his blessed end, as the breath of an infant to stop the high flight of an eagle.

But how rare and disused a duty is this ? How hardly are men induced to set about it? Business and pleasures are powerful diversions. Some pretend business as a just cause, but in vain; ^' for the one thing necessary'* chalieiiges our principal thoughts and care. Besides, there are intervals of leisure, and the thoughts are always streaming, and often run waste, which directed aright, would be very fruitful to the souU The true cause of this neglect is from the inward temper of men. Carnal pleasures alienate the mind, and make it unfit for the deep se-s riooB actings of the thoughts upon eternal things. '< i have said of laaghter,'thou art mad.'' It wakes the mind light, and vaio^ and desultory. As a distracted person by every motion' of fancy flies from one thiiig to another without coherence. The heart filled with cloudy and smoky fires, with thoughts and deaires >bout worldly tkii^, is unpnspared for such a clear, calm, add sedate woik. A carnal person can taste no sweetness, feel no relish tn the meditation of heaven, n6r.any spiritual duty..' It is as if one should take some deticioua fruit into his mouth, a peachy or the like, without breaking the. skin; it would be rather a trouble, than pleasant. Nay, the gospel eacpressly declaring, " that without holineiss no man shall see God :" those who by viciodsafifectiQnsjare^ engaged in any. sinful way, being conscious of thtir guilt and unprcparedness, add that while such, they ^e under a peremptory ekclusioh from ceiesliial glory, cahndt endu^ the thoughts of heaven. The divine presence is theif torment, and the serious consideration of it is to bring Chem before. God's holy and just tribunal, to accuse and condemn them.

CHAP. XIII,

4Ph0 •U^U fNn whMiee comideration deriYet itf power to street oor choice* <rho e«4 for wliick maa was desi|;ocd io hU crealioo.. We araa nokc • Jodiciooi comporitoo between the object! that stand ia comprtitioo for oar choice, the present world, and heaven. The vast difference between thea In their qaality and dnratioa.

X Shall now take a particular ^ew of tboae objects, from wheoce conaideratioo deriTCs Tigour, far the inclining of the will to a right choice, and far regolating the life.

1. Consider the end lor which man was designed in ht^ crea* tioQ, why endned with rational and noble powers of aosi, and placed by the Sovereign Maker in the highest rank of so nnme-tons and ▼arious natures that fill the universe, b it to raise an estate^ to shine in pomp, to enjoy sensual pleasures for a little while, and after the (atal term to be no more for ever ? Was iM'Scnt into the world upon as mean a business as that of the fablish emperor, who employed an army, famished with all mili* tary preparatbns, to gather shells upon the sea shore ? This were, according to the passionate expostulation of the psafanist, to diaige God '' that he had made all men in vain/' Reason end scripture tell us the end of man is to glorify and enjoy God, tfie obtaining whereof makes him perfectly happy, and the flsissmg of it perfectly miserable. This is a fandamental troth wpon wUch the whole fabric of man's duty and felici^ is bmlu lli^thout this foundation^ our futh presently sinks. If the deai^ ness of this principle be obscured, we shall wander from the way of eternal life, and not only lose the way, but the remembrance and desire of it. Thinking is the property of the reasonable soul, and the just order of consideration is, that the mind pri« manly regards the supreme directive truth that is to govern all our actions* It was prudent counsel that * one of the ancients

* Primam ego seriptoris offictam eaistimo, at tltalam taam legat, stqf tdentidea interrogat so, qnid cceperit icribere.

gttve tot comfonsig a book^ tbot the author frequently reflect^ Upon the title> that it may coriespond in all the parts with hia original design. Thus it heiSotbta a man often to consider the end of his beings that the course of his life may have a direct tendency to it; and the more excellent our end is^ the more constraining is the necessity to prosecute it. It is of great effi*« cacy to reflect upon ourseWes, whither do my thoughts and de-^ sires tend ? For what do I spend my strength, and consume my days ? Will it be my last account, how much by my prudence and diligence I have exceeded others in temporal acquisitions ? If a general were at play while the armies are engaging, would it be a noble exploit for him to win the game, whilst his army for want of conduct loses the victory ? Will it be profitable for a man to gain the world, and lose his soul ? Let conscience answer in truth.

It is observable what is reported of a * noble foreigner, that on his birth-day reflecting upon the age of his life, he was surprised with grief, and struck^with astonishment, that without a due sense of the proper business and end of life, he was arrived to that age, when our days begin to decline. In an instant all things seemed to change appearance in his view. Then first (says he) I perceived I was a man, for before I had not resolved for what I should employ my life. The issue was, his serious lesolution unfeignedly to honour God, sincerely to confess Christ, to place his felicity in holiness of life, and most zealously to follow it. Let afay one that is not of a reprobate mind^ and an incorrigibly depraved heart, duly consider the sublime and supernatural end of man. O what a marvellous change will it make in him, of carnal into spiritual ? Nay, it would be a kind of ikiiracle if he continued in his sinful state. How will it transform him into another man, with new valuations, new aflections and resolutions, as if he were ^' born again" with a new soul P How will it amaze him that his whole course has been a contradiction to the wise and gracious design of God, that all his industry has

* Cam natalh dies Febrvarlt admoDotraet etatli nnmerandaej & trices-tlmo reperisMiBy iavattt me sabitnmttstUia, 9f percnlsit admlraotem, quo-modo iiae seaso vite ad ejus calmeo perveoissem, a qao lux qnalibet fit o1^ scurior, & dies nostri ad occasam inclinare Socipiunt. Visa est nilii reium fkciet momento motstm^ ft toac priraam me homlnem agoo?!. Memoira

VOL. Ill* G g

been a race oat of the way, a perpetual difenkm from hi« main business^ that his life has been fruitless and d€«d to the true end of it ? How will he be confounded at bis former folly? Then alone we act with nnderstandingi when moved by our blessed end, and oar actions by a strict tendency without variation issae into it«

2. Consider attentively the objecto that stand in oompetition lor our choice, the present world and heaven, to makeajudi* cious comparison between them in their quality and duration.

(1.) In their quality. The things of the world, according to the judgment of God himself, who is only wise and good, and has the highest authority to decide in the case^ are but fidlscious appearances of happiness, mere vanity. And certainly the Creator knows the true worth of all things, and would not disparage his own works, but would undeceive men that are apt to judge and choose by the eye of senseJ The apostle tells us, *^ ttiat an idol is nothing in the world:" although the matter of it may be of gold, or marble, or wood, yet it has no dirine perfection, which the idolater attributes to it. So all wortdly things, in which men place their chief care« and confideBce, and joy, though they have some degrees of goodness^ and are a transient relief to us in our passage to eternity, yet they are nothing as to perfect felicity. It is merely opinion and conoeit that makes them so valued and pleasing, like a rich dye to a slight stuff from whence its price arises. Reason is either obscu-red, or not obe}*ed when the world is the object of our choice. Now what are these appearances of beauty and pleasure, com-pared with a blessedness that is truly infinite ? Carnal joy smiles in the countenance, flatters the fancy, touches the sense, hut cannot fill the heart; but the favour of God satisfies the sodt. '^ Thou hast put gladness into my heart, more than when their corn and wine increased.*' Carnal joy in ite highest elevation, in the time of the harvest and vintage, is incomparably less than spiritual joy that springs from the li^t of God's countenance. The world cannot fill the narrow capacity of our senses, but divine joys exceed our most enlarged comprehensive faculties. " The eye is not satisfied with seeing, nor the ear with hearing) but the peace of God passes all understanding." The things of the world are of a limited goodness ; wisdom is not strength, nor learning riches, nor beauty fruitfulness: but God is a " universal

good/' In whom are all attractiyes rO raise find satMy oar de-^ sires. If men did consider, they would distinguish and despise in comparison all that is named felicity here^ with the favour of God. To seek for satisfaction in the creature and forsake him, is as ii one desirous to see the light should withdraw from the presence of the sun, to borrow it from a weak ray reflected by some obscure matter. Now if there be so vast a difierence in their nature, as between a painted vapour, and the solid glorious good, between finite and infinite, why is there not a difference accordingly in our esteem, affections and respects to them? How unreasonable is it that a soul capable of God, should cleave to the dust ? It would be most q^regious folly to hai^ a weight, that is able to turn a great engine, upon a small dock: it is in«^ comparably more foolish, when the love of happiness, the Weight of human nature, which applied aright, will tarn our desires to heaven, is only used to give vigorous motion to oar endeavours about earthly things.

(2.) Consider their duration^ The apostle tells ns, that the mun ^* scope of his actions was things invisible }" and gives the veason of it, << for the things that are seen are temporal; but the things that Hre not seen are eternal.'' 2 Cor. 4. 18. To insist upon the vast difference between temporal and eternal, may seem needless: for the fifst notions of things are of such uncontrolable clearness, that an attempt to prove them, is to light a candle to discover the sun. Yet this principle drawing after it such pow-erfril consequences for the government of our hearts and lives, and conscience being so remiss, and the sensual aflbctions so rebellious, it is needful to consider this seriously, that what is really assented to in specalation, may not be contrafeiicted in practice* Now who can unfold the infinite volume of ages in eternity ? The understanding of an angel can no more comprehend what is ittoomprehensible, than the mind of a man. A -snail will pass over an immense space as soon as an eagle : for though one dis-patches more way than the other, yet both are equally distant from arriving to the end of what is endless. But that the conception of eternity may be more distinct, and aflEecting, it is use-All to represent it under some temporal resemblances, that sensibly, though not folly, express it. Suppose that the vast ocean were distilled drop by drop, but so slowly, that a thousand yeaia ahottld pass between every drop; how many millions of yean

G g 2

were.required lo eonpty it ? Suppose this great wprU in its fiiU oompassy from one pirie to another, and from the top of the firmament to the bottom, were to be filled with Jthe amaUeat sand, but so slowly, that arery thousand years only a single grain should be added; how many millions would pass away before it were filled ? If the immense superficies of the heavens, wlieiein aie innomerable stars, th| ^ least of .which equals the mpgnitode of the earth, were fifed'witb figurea ot nmnbers without the least vacant space, and every figure signified a millioOy what created mind could tell their number, much less their value? Having these thoughts, I reply; the sea will be empUed drop by drop^ the universe filled grain by grain, the numbers written in the beavena will come to an end; and bow mnch of eternity is then apent? Nothnig; for still infinitely more remains. In short, whatever is temporal, extends the continuance of it to the utmost possibility of conception, is infinitely short of eternity. A day, a hour, a minute, has some proportion with a thousand years; fi>r that duration is determined by a certain number of days, and hours, and mmutes: but miUions of ages have no proportion to eternity, because it is an indeterminable duratioii. The mind is.soon tired and lost in seardung after numbers to represent it: it is oonfi>ttnded and struck with amasing honor, and can only direct the eye upward or downward to the two habitations of eternity, the gloriotts and the miserable, heaven and hdl. Now let us compare the things of the present w<»ld with those of the Aiture state. The first are measured by flying time, the other remain in an unmoveable eternity. The oomfiirts that spring fi-om the earth, suddenly wither and fall to it: the tree of life flourishes only above. Frequent changes horn prosperity to adversity, are the properties of this mortal state. As those who are in voyages at sea, sometimes are in a calm, and presently sufler a storm, and are forced to alter their comae by the changing of the winds; so it is with us in our passage heie. But upon the first entrance into another worid, all the varialiona of this are at an end. ^' Verily every man at his beat estate ia altogether vani^. Surely every man walks in a vain show,, suady they are disquieted in vain." The visible fielicity of man ia of no continuance. We may frequently observe in the evenings a doud by the reflection of the sun mvested with so bright a hiatre, and adorned with such a pleasant variety of odoura^ that^in tha

judgment of our ey^s, if an angel were to assume'a body corre-^' spondenC to his glory, it were a fit matter for it. But in walking 8 few steps, the sun is descended beneath the horizon, and the UgbC withdrawn, and of all that splendid fiaming appearance, nodiiag remains but a dark yftpour, that falls down ih a shower. Thus Tanishing is rtie show of^-felicity here. In this, sense as^ aists fahh'; for the experience of ev«ry day irerifies what the seriptaredeeliires, '^ that the ftuibiorf of this world passes away.""* And thereftire the guiky UAlf' of men > is aggn^ated, «< to set their eyes and hearts upon that ^hieh is not.'' Td see one pas* •ionatdydoatoit a* Isce twined and deformed with age, to be •nchanted wtthout a charm, ridses wonder,- dftd exposes to contempt. Yet sueh is the stupidity of' men to euAbrace mtb their most entire affections the withered vanicfitf^ tf th^ world, that are hastening to their period. It was a stinging reproach to idolaters from Grod, ^^ None considers in his heart, ncfither is there knowledge nor understanding,'' to say, ^< I have burnt part of it in the fire; yea, I have also baked bread upon the coals thereof: I have roasted fleati and eaten it; and shall I make the residue an abonrination ? shall I fall down to the stock of a tree ?" And are not sensual men equally guilty of such monstrous felly? for though universal experience convinces them, that all things under the sun are feding, and that many times their dearest comforts are snatched away from their embraces; yet who does advisedly consider, and say to himself, shall I give my heart to transient shadows ? Shall I cherish vain hopes, vain aims and desires of obtaining happiness in a perishing world ? Although the worshipping a stock be idolatry of grosser hnftuDV, yet it 19 as feoKsbiand as deatmelive to set cNir chief love and jOy, that is only due to Ch>d, upon the creature. Aild what follows in the prophet, is justly applicable to such persons; ^ he feedeth on ashes^" (tbat - not only- afford no nourishment, but arc very huttfhl to the'ttbdyy '** a deceived heart has turned him aside, that he cannot deliver his soul, nor say^ is there not a He in my right hand ?** Thus carnal men are so blinded with their affections to these short-lived pleasures, that they cannp^ take the'true Jiberty of JQd|;|nig'ami reBeeting thatl^ey are deceived and delighted with empty shadows that will suddenly end in di9app«iiitmentand'sorfo4rP<. Briefly,'tliese gMttering fictions andfelae joys caimotptakewilhiMit an error in the toirid, that

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aball last bftt a little while. And if you «aw a cKitracted penoa ring and dance, vnth m copeek that be ia a prince, woold yon be wiUi^ to lose sober reeaon for hit phantastic pleasure, especiailj if yoa knew that his cheerfiil fit sboiiM suddenly cbwiige into a nonmfiii or rpging madness f<9 ever ? But the blessedness dbove is unchangeable ^ Qod the author and object i}f it, eteraal as the soul that enjoys it. And shall tbe ^< world that passes away with the lusts tbepeof, turn our affsotioiis from the undefiled^ ipnmortal inheritance?" Shall the vanishiag appearanee, the fleeting figure of happiness, be preferred before what is. substantial and durable ? If a spark of tprue feaaon, of sioeeie love to our souls be left, *^ we shaU.couat ail thii^ but dross and dungf dwt we m^ gain tbe kingrions of glory/^ Thips eter9ity enUghU fQSy thus it eonmela us.

CHAP. XIV.

Oth«r motiTCf to seek the kiof don of .be^Tes^ God Ib very willing oieB should partake of his glory. All who uDfeignedly and earnestly seek, shall

• obtain it. Heaven is promised upon gracious terms. Ad answer to tbe earnal allegelion, tbrnt wsen CDHMsande4 le;plscii sat the right ey«» mod cat off

. the right hand, and to submit Ia i}^ sbsrpent sofieriafi. Ferrent and constant prayer for divine grace, that we may fix our aims upoo eternal happiness, aod be diligent In the nse of the means to obtain It. The grace sf tbe SpicH rcqsltile lo eoDvlneft Ihe mtsi tho^vghiy of tbe reality aod freatness of an invtsibbB and fat»r0 Ju^iQe^. |t U regiiitiu to parify the will and aifections, that with full com^ot tbn P0«| m^y desire snd prosecute its blessed end.

X O eneoorsgsi JUS to sedi the kingdom of heaven, I shall propound other mdtives to eonsideration;

1. God is very wiBitig: that, men should be saved and partake ^bMglosy. FprttHsend, ^ilm.lm hmghtm and imnot^

taKty to light in the gospek'' The Lord Jems, tkerSvn of Righ-leoufliw86« has dispeUed the darkness of the Gentiles, and the shadows of the Jews, and rendered the blessed and eternal state so elear and so visible, that every eye may see it« Our assurance of it is upon infallible piincifiles. And though the exeeUent ^^ory of it is ineicpiessihie, yet it is represented under variety of fair and lovely types to invite eur afiections. Besides, God makes an earnest oBtf of Hfe to us in bis word ; he commands, counsels^ excites, urges, nay entreats and beseeches vnth infaite tender* ness, that men will accept of it. Thus the apostle dedans^ ^< now then.we are ambassadora for Christ, as though God did beseeeh.you by ns^ we pray you in Christ's stead be reeoncBed to God/' Is it DDt evident thM beyond the most jeabus suspieio»^ God is desirous of our hapf>iness ? Can wa imagine any desigUf any insinoerity in bis words ? Why should heaven court a worm? It is his lote to souk that exprrissos itsttf in that ooodasdandiog eompassion^te manner, to rndt-MUd overoeme'thelperv«ne and hardened in sin; . -y'

And as his tfords, so hie Woiks are a eonvhiemg .eigument of his will: his most gradous sustaining and supporting of sinful men, his innuo^israble benefits conferred upon them, in the pro* vision of good^ and preservation from evil, are for thia ead^ diat hy the conduct of bis meroifal proiridence they m^ be led to re* pentance, and received into bis favour. And the temporal judg« fuents inflicted on siniteis^ are medicinal in their nature, and in ^ design to bring them to a sight and abhorrenceof sin^ to pre-yent their final ruin: if they prove moKal to any, it is fyom their obstinate corruption. The time allowed to those who are ob-> noxious to his justiiee every hour, is not a mere lepoeve from torment, but a space of oepootwce to sue ,oht a pardon: they are spared in order to salvation, f^ The Lord is long-suffering to usward, not willing that any should perish, but that all shouU eome to fepentance.'' 2 Pet. S. 9.

But, above all his other works^ %hf giving of his Son to be a sacrifice for sin, is an incompamble demonstration how much he delights in the salvation of men. Since. God has been at such cost to put them into a cafMieity of obtaining the kingdMi of uo« changeable glory, far transcttiding the eartUy paradise that wis forfeited by sin, we have the.stroqgQBt assurance that he. deshree their felicity* And how guilty and mswdbte will those sinaeta

o g 4

be» tkat when Christ haa opened hesmi to lie liy hk blood, refuse to enter into it ? When Bratne, the moet neUe Romen, pro^ poonded to e philosopher bis design to restore Rone to liberty, he replied, that the action would be glorious indeed^ hut that so anaoy servile spirits that tamely stooped under tyranny, were not worthy that a man of virtue and courage should haaard hin»el£ to recover that for them, which they did so lightly esteem. The redemption of mankind is withofrt controversy the naMBr»pieca ef God's works, wherein his principal attributes appear in tfaeiv eseellent glory. But how astonishing is the unwoitMaeas of meny who wretchedly neglect salvation, vrfuch the Son of God poi^ chased by m life full of sorrows, and a death of infinite euflhrings? Blessed Redeemerl May it be spokon with the htmble, aiho* tiooate, and thankM sense of thy d^nig lore, why didst thou give tbyself a ransom lor those who are charmed with tbeir misery, and witb the most foul iugratitude dbvalue so premcos a re-Asmption? ^ow justly shall they be for ever deprived of it? *^ Behold, ye despisers, and wonder and perish/'

2. Consider, thai glorious blessedness shall be the portion of all that unfeigne^y choose it, and earnestly seek it. This motive was inclosed in the first,- bttt deserves a separatef ooosidem-tion^ And of this we have infallible assurance from the word of God^ 'f who cannot lie. Godliness has the promise of the life to eomeL Tt^is is a &iihfiil saying, and vimthy of all acceptation/' The hope of &<;hristiaa is so certain, that ii; is compared to << as anchor fisstened in heaven.'' And besides the fidelity of his wor^ God has given us security of the reward, the life of hie Son. This methinks should turn the curient of our desires and endeavours to heaven. For notwithstanding all oir toil and 'sweat, die la^ bqnr of the day and the watchinga of the night for the obtaining earthly things, yet we many times fall short of our aims and bcpea^ It was the pbsenratian of the-wisest mtti, <« I returned and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet rifches to men of understanding, nor ye^ fslvour to men of skill; but tiflM andchaoioehappeneth toalk" • Indeed sudi is th^order of divine providence ih the worM^ -there must be different conditions of mm here: sonic rich, others poor y some noble, ethers mean; some in command, others in subjection. And from hence it ia nbaevident, that nettber dignity, nor riches, nor pleasures are

the hap|Mne88 of man. For it is not becomn^ the nitdoin and goodness of God to make tfaat'the last end of thertasonaUecrea^ tare, which thoogh sought with sincerity and diUgenee, may not he (Stained, or of which without his own consent he may be de^ prived. Bat crril dittinctioBs and qiudities are of no irahie and eonsideration with respect to the obtaining or excluding fnm he»i ftttt. The rieh and h«iaiirable that ana in an exalted state, have not a inore easy ascent and entrance into the kingdom of God than those who are in the lowest degree. The stare appear with the «a»e bigness to hhn that etands in the deepest valiey as on the Mgbest bilK. Is then any diflwenoe between the sools "oTlhe rich and great in. the worid, and the sonls of the poor and despi-^ sed? Ase thay not equally tk» •ffiqiring of Ood, and^'eqm^ ransomed by the mnet precious blood of Ms ^on ? Are they net e^aBy capable of cterMd Mwaids ? Ate not the promises of the hewreniy kingdom, equally addnesed to every one tha9 has ail immortal sool^ that is faithfiil to Ms duty aiid oewenant with iGiodP This should inspire aH with flaming desires, and drew forth theh" utmost indMtiy, << aifd mak^ them steadfestifhd un<^ movefile, always to Aound in-the work of^ the Lord;*'knowing our bhbur shall wot be in vdn ki the Lord.^' -'. I kjsewtheeawial willisiafipetuoits and impatient of delay; and earnest fer .what is present, with the neglect'oFthe -futtire glory. But^'theiraraasowableniyMof this id evident to all: fer It is nbt a new and-strange thing to sow in hopes of reaping a hai^ irett) for men to he hidustriout and active on- land and seirfor fii^. tore adfiantage.' Nay, it is-the constant practice of the worM t the aMPchant, the husbandrndn, the siudentf, 4He siMSi^^ and every amn 'in tlie drde of his calling ere visiiHe imitaneet' of this^ and thougbinwiy times the niost floorisMng hiafM^- are bhtsted,^ they SM not'disooun^. And is it not a sight full of' wondi^, to iobeerve men.eheerAil in labouie and- hardsfaipe- in thfe -semce of the world, to carry it so lightly as if they had wings, and aH Jbr a poor arid Iiii6eitain r^eonftpetiee, and to be"shniv^%tid(angttid in their endeavours for a reward as great and as sure as' God^ U g^ous and true? Hovlr many ambitiously strite to please tt prince, and wait long in his service, who is but a man; and thero^ fore Tariable in his temper and state, sometimes is^notw9l(ng H do what he can, and sometimes cannot do what he-woutd to reward h% serraAitsf And is tUerb not infinitely more reason we

•konU labMT to pkiat God, who is the- most liberal, and ridi> and <' certain rcwarder of all that seek him?''

d. GMaider how gractoos the terme are upon which heaven is pconiied in the gospel. Our Saviour's hiws are ao bolj, just, and in their own nature so^good to men, even in their present performance, that their own exceUenoe, and equity, and sweet* ness, is sufficient to recommend them without a respect to the glorious reiward of obedieaee* For what can be mote desiraUe than conformity to the nature of the blessed God ? What [Measure is comparable to that which springs from a puse conscic&o^ from a godly, righteous and sober conversation ? Uow joyful is the performance of that service which more iumiediately- is di« veefted to the honour of the divine majesty ? In proper, and other sacied actioiw, we draw near to the fountain of feUcity, and ie» ceive from his folness. In the affbetionale praises of God, we nie companions of the angels. And ate not intilgrity and honesty in our dealings with men more easy and comfortable than frand and oppression ? Is it not troublesome lo be always underamask, to use arts and disguises to avoid the reproach and revenge that attend unjust actjons when discoveied ? Are temperance and chastity as hurtful to the body» as faiKury and ksciviousness^ the essential parU of carnal felicity ? How miseraUe ia man when the heart is rent with numberless vanities, the afitetioos distracted hetwsen varioiia ofaiecu! How quiet and composed, when the heart is united to God as the supreme good, and the affiectioos joyfully conqnre in his service! Can it then fa^ pralended that the yoke p{ Christ is he»7, and his law hard ? Or are his pro-anises ufioeftai% and Jbis reward small ? No, ^< his commands are not^grievousj in the keeping them there is a great reward," a present.paradise. Religion vrill make us happy hereafter in the enjoyment of God, and happy here in obedience to his holy wilL Such is hia^gDodness^ that our duty end happinem are the

But it will be said, that the gospel requires ^^ us to pluck out the right eye, and to cut off the r^gbt bandy and to take up the cram of Chr^i that is, to UM^rtify the^eare^ lusts, and to submit to the sharpest sufferings for his honour^ that we nmy be eteinally hapi^.

Tothbl answer:

It is tn^e, the hwun natnio io this dqiraved atate^ only ie«

Babes such objects as pleasantly insmtiate wMi the camai senses, and It 19 bitter as death to bind op the afiectiODS from them. But grace gives a *^ new diyine nature to the seal,'' and makes it easy to abstain iroBi fleshly lusts. To make this more clear by a sen-sible instance: suppose a diseased person, fvfaose stomach is op« pressed with corrapt humonny and his ^oat and month so he^t^ ed with choler and coaiinnal thirst, that he thinks it impossible, though for his li£s, to abstain ftom immoderate' drinking. If a physidan by souse powerful medicine ckanses the stomach, attd tanpers the internal boat, he than can easily restrsan himsetf Sfom excess. Thus a earmil man that is Ml of ftilse estimations,-and irregular desires, while there aie pfeasmcs without, and pM* noas oBsabdued within, though hSa sabatiOn depeoris on it, thinka it impossibie to restmin the exerWtant appetites of flesh aad blood. The *'. Gentiles thought it strange, ehristians Ai not run ^th them to the same excest of riot.'' Bvt drnne grace so clarifies and enlighttns the mind, so purifies and elevates the aft feetioas, that.it is not only poarible, but easy to abstek fnm unlawfid ideasnies. St. Austan beftce his convefsien was asto-^ niAed, that many in the vigouv of youth, and< in a fail worM lired chastely; and refleetiBgupoa himself, was eneoovaged by this thought, that which such and such observe, wiiy shall it be iaftpossible to me to obssrufe? and upon serious'trial, by the prpsperoQs influenee of heaven, was a cooqwnrer over all carnal temptations, * Nay after his holy eiiange, the withHoiding hiiT heart from vitious ddigkts, was iaexpressiUy mo^e sweet than bis former eajoying of them. And are there not many wiMe examples of holy heavenly chriatians, to whom grosser semuai plea-' sures are unsavory and oontenq>tlble P Yoo may as weU tell the number of the stars, as of these who h»ve pradlisMl religion in its strictness and puiity, and by tiwir enlightened • converaatione directed us in tbe-way to heaven. And aie their boAes taken from the vein of a rock, and not composed of flesh and blood ae weH as otheae ? Are their passions, like Sdonson's braaen sea, unmoveabie by any winds of temptations ? Are they entirely exempted from the impresrion of objects, and the lower aflbetioiis^ feio, they are alive, and sensible of those timigs dwt ravish the aflections of eamal men, but by the power of ghMe despise and

• Qsan isave carers laavctaHMi litis ? .

omteemB then. And tins gmoe is oferei to the gospel to all |h«t sincerely desire it^ so that ii » a vain wretched pretence tlnl seUgioQ binds to hard service.

To the other part of the objection, that someti m es rel^ion axposes the pro ffa ss ars of it to h«Hry attfEwiags, I anawnr; ndeed the gospel is plaiaf and peremptoiy in this^ if we will ^ reign with Christ, we ihust suffer with him," when we are catied forth to give a noble testimony to his trasii. It is no extraordinary delation, no pwot of pcifeetion, hot the daty of every ehriltian to be always ready in tiie di^Misition and resohitioii of his mind, to sacrifice his life when the honour of Chnat requires it« But it is nohardcgnditbnrtomiiertraiisieBt'afflictioQafor the obtaom^ a happy immestalily, to be oonCsanabte to the image of our saf> fecmg Redeemer^ that we may be crowned wMi his gtory. How aseny Christiana esteemed themsefvea honoured in the disgrace^ and blessedsn the injuries they avffined far Cbriit, and with an invincible pafeience, mid astonishmg joy, endured the most md peraeeutaonfcy thoughyeCthehnnHunatoDe iatfiem was ^ba tender^ and sennUeof paiois ar«B others?. Bat the natural averahifi^ md fep^gnanee loieafering waa eeervuied by. the determinatiaif of the laifeional vriH, upon the aeoouat of their doty, aikd the le-werd atten<Kng/it;. They gaive ataost convindng sensible test!* miuiy howinmeh moee vahiable heaven is, than this present #arid, nalK^gfy eKposnig tbennelsee toail «vit here, <* and te* j^ing hk JlopeV of a glorious issue.

. In sbocC^ the-reward of obedieaee is a triumphal crown; and where thiere isno victory, there can be no triumph; and where BO eondrnt, no uietary; and'Where no enemy, no combat. Tbere^ fore we are eonmanded to light against^ our Internal eataica, eur corrupt Mhistions, to fciliUio hnts of the flesh, and to en-counter and o^eome, by hmniK^ and meek asfcmisstoo, tfao cruelty of milidfeis anemias .without us, in oidtr to (riitaib the erown of Efe» ' Aiid a believer that has heaven in taste and esr^ peetatien,. will eaaily renounce the most pleasant, and wiMinghr endure the aharpek- tem pta tiooa, for the Messed reward of tajs

' Lastly,'Fertfent and constant prayer is reepiisite for the' grace of God, thht'.we may-fix our aims aright uponetemal happinesa, and use those sure means that with divine advantage are proposed in the scriptuaaa, ^at oaa make na wine to saivatioa. Such

19 the depravation of man since his foil, the ftiind is diverted hf. vain thoughts, and the heart prepossessed with sensual desires,* that till '^ the spirit of his mind be renewed," and his origim^ a&ctions to the supreme good he revived and restored by divine grace, he is regardless of it, and only applies, himself to what im pleasing to sense. There may be some transient glances, an<l volatile wishes of heaven in carnal men, but they are miserablj^ weak, and ineffectual. Therefore a most necessary duty incum<% bent upon us, is by humble and fervent prayer to address cm* Sfdves to God for his spirit, to enlighten our minds, that we raay» believe the reality and greatness of the eternal reward; and ta reform our wills, that we may feel its attractive force. Bodv these acts of the Spirit are requisite, thait the love of God, as our chief felicity, may be the regent principle of our hearts and Uvea.

1. For thu9 end the Hoty Spirit ccmvinces men thoroughly ofi the reality and greatness of an invisible and future happiness. In the light of the gospel, how jnany of eminent intelleetoal &eid«' ties are stupid as to their great interest, and spend themselves about trifles, and are equally tractable to eternal ruin, as die eea to the slaij^ter ? He that is destitute of the iUuminailing graoo of die Spirit, << is blind, and caiinot see afar off." Now by the analogy between the ccnrporeal and intellectual fooulties, we may ttoderstand in some measure how the mind is iUuminated by tb^v Spirit of God. For as to the act of seeing^ two things are lequi^ site; i. External light in the air, withimt whieh the coloursn ^gures and beauties of objects are not visible to the sharpest eyey but lie obscured under impenetrable darkness. 2. Intmial lighl in the eye, in which the visive power consists: if this be extiiw ^guished, the dearest light of heaven is of no use for the discovery of things. Thus the understancfog is enabled to see spiritual tlkingi. 1. By the revelation of the oijject: ia this respect <^ liia and immortality are brought to light by the goepek'" Till thai br^ht discovery was made qf eternal Uessedness, it was above the desires and hopes of sinful man. Coebim, homo nee oplers patent esr ignMmtifh nee eperure ex prcprw tmterue conseiei^ fjo. 2. By the inward eaiightening ^^from the Spirit of wis* 4pm,'' that removes the ignorance^ prejudiee, and hiadveitency of the miad^ which as scales darkened its s%ht, and dispoees it to perceive the verity and exoelleney of spiritual and future tbinfSy though not with comprehensive evidence^ yet with that

assurailcf) that no doobtfiiliiest or ratpenee remaiiis eoncernin^ them. It is obsenrable that faith is expressed in scripture, by ^pradenoe, wisdom, and knowledge/' whereby a man knows the grounds and motives of his judgment and actions. And sin is called fclly. For as when the understanding faculty, either from the indisposedness of the organs, as in idiots, or from the disorder of fency, by inflammation of the humoura, as in distracted persons, cannot weigh and compare, and therefore makes a perverse j«d|^ ■lent of things; so the carnal mind, by not dee measuring and pondering, judges fiilsely of spiritual things. If something no bigger than the hand were pat before the eye, it would intcroept Ae sight of the hean^ns; and he that not considering the pn>« perties of things near and distant, should conclude that piece to be bigger than the heavens, were justly reputed a fool. And the felly of carnal men is more gross, who prefer things present to sense, before what is future and of everlasting consequence to the seal. But there are some actions, which if done by a natural^ would be counted folly; yet being done by those who in the reputation of the world are wise, are esteemed prvdent, but they are the most deplorable folly. Now as the restoring the Idemm prinapium, the broken mind to its sound state, whereby it is able to consider, discern and conclude of things according to tfieir nature, such is the action of God's Spirit upon the corrupt mind, clarifying and enlightening it, so that it receives full conviction by the clearest marks of divine authority shining in the gospel, of the truth of all the great and predous promises thereh eontuned, and causing it, by a steady a)^Kcation of the thought^ to see the vast difference between what is temporal, and eternal; bow despicably light all the vanities of this world are found, when put in the balance against the infinite inestimable happiness of the next. In short, the renewed mind knows spiritud things according to their nature and qualities^ believes, esteems, and determines that they are of eternal moment, and absolutely necessary for the happiness of man. And as when the natural faculty of seeing is perished, it is irreparable by human skill, and without a miracle can never be resUved; so the intellectual faculty, when darkened by sinful lusts, without the renewing power of the Spirit, *' can never know spiritual things as they ought to be known.'' Therefore as the blind men in the- goepel, who despaired of help from the physicians, hearing of'the miracttkHis power of Christ, importunately begged bis healing mercy; so ht

US pray to the Light and Saviour of the world, but in a more noble aud higher sense, " Lord, that we may receive our sight/' Let us with the most zealous affections call upon ^' the God of our Lord Jesus Christ, the Father of glory, that he would give unto us the Spirit of wisdom and revelation in the knowledge of him, the eyes of our understanding being enlightened, that we may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints.

(2.) The efficacious influence of the Holy Spirit is requisite to change the will, that with a free and full consent it may desire and prosecute the spiritual eternal good. Without this, the conviction of the mind is not powerful enough to convert the soul from the love of the world, to choose heaven. There may be an enlightened conscience without a renewed heart. Though the judgment assents that God is the supreme good, '^yet till the heart be circumcised," the sensuality of the affections taken away, divine love that directs the life to God as our blessed end, can never possess it. Suppose that men had a sensible and strong assurance of the eternal state hereafter, if all those who lived godly in a visible manner ascended with Eliai to heaven^ and ifr all who continued in their sins visibly descended into hell, as Corah and his company were swallowed up alive by the earth before the Israelites; if men could hear the joyful exultations of the saints above, their high praises of God, and hear the desperate cries and deep complaints of the damned: if <me according to the desire of the rich man, were sent from hell, and with his fiery tongue relate what he had seen and suffered, and exhibit a sensible demonstration in himself of those torments, yet this alone were not sufficient to draw off their hearts from the deceitful happiness of this world, and fasten them on the perfect and eternal happiness in the text. Indeed they could not then indulge their lusts so securely, but they <^ would be strangers to the life of God," such an inveterate alienation of heart is in men from real holiness. Till the sanctifying Spirit by a directive persuasive light, that represents the truth and goodness of spiritual things, transforms the soul, and makes it spiritual in its valuar tions and affections, it is inwardly averse from grace and glory. ** The Lord direct our hearts into the love of God, and into the patient wuting for Christ, when he shall come to be glorified in his saints^ and admired m all them that believe.

O JV BELL.

Ma&K IX. 48. Where their worm dieth not» 4nd the fire it not ^ueticlied^

^ CHAP* I.

^he opening of tbe text Tbe punithinent of unrefonne^ tiliners gball b# tt^ treme and eternal. The torments in hell exceed the heaviest judgments

' Inflated here. They are represented in scripture, so as to instruct and terrify sinners* The sool shall be the chief monrner In hell. The appre«> bension shall be enlarged to all afiicting oluccts. The thoaghts shall bo

) fixed upon what is tormenting. All the tormenting passions will be let loose upon the guilty sonl. Shame, sorrow, rage, despair, at onto seicif on the damned.

ThE.^.„ .b .q»<Hta of a pow.M»^, by .„ Uetted .Savicnir, to deter men from indulging temptations to sin, bow grateCnl or wefbl soever to them: <^ If thy hand oftnd thee^ eufe it offf if thy foot offend thee^ cot it off; if thy eye oflend Ihee, pIndL it out/' Atttfaeoceasioos whereby sin insinuatai heetf, and inflames our iiidinBtions, whether it bribes us with praAty or attmes ihy plewve^ most be immediately cat off^ and for ever separated from us. This counsel seems very severe to jthe natural maa^ who 6wly converses with temptations: to do violence to himself^ and tear his beloved lusts from his bosom^ VOL. III. B h

the carnal nature will not oonaent to. Our Saviour therefore urge8 such arguments as may move the understanding and afifeo-tions, may strike sense and conscience: '^ For it is better to en« ter into life maimed, than having two hands to go into hell, where the fire never shall be quenched/' Hope and fear are the most active passions: the hope of heaven is motive enough to induce a true^believer to despise and reject all the advantages and pleasures of sin that are but for a season: and the fear of an everlasting hell, is strong enough to control the vicious appetites. * Reason determines,, that when a gangrene that is deadly and spreading, has seized upon a member, presently to cut off an affected arm or leg, to save the rest: hew much more reasonable and necessary is it to fMurt with the most charming and favourite sin, to preserve the soul from eternal death ? It is observable, our Saviour inculcates three times, that men may take notice of it with terror, '^ Where the worm never dies, and the fire is never quenched:'' a worm gnawing upon the boweb, that are of the most tender and quick sense, fire tluit causes the most vehement pain, are fearful representations to typify the torments of the damned: and that the worm is undying, and the fire unquenchable, infinitely aggravates their punishment.

The proposition is this: that the punishment of those who will retain their pleasant or profitable sins, shall be extreme and etemaU In the handling of this point, I will discourse of the extremity of the punishment;—^And the eternity of tt«

L The extrendty of the punishm^t.

Before the particular description of the pains of the damnecf, I shall observe in general, that the full representation of heU is beyond all human expression; nay our most fearful thoughts cannot equal the horror of it. <' Who knows the power of thine engerP" PsaL 90. 11. What are the prepared phgues, by infinite justice and Almighty wrath^ for obstinate uaners ? It is impossible for the most guilty and trembling conscience to ctf» large its sad.apprehensioos acendiiig to the degrees of that mi» aery. <^ The Lord,wilL show forth his wrath, and make ln» power known in the vessels fitted for deatmcticn." None can tell whst God can do, and what man can ayftr, wh^ made capable to

• 0t eorpvt rHinnt, femiin jmOetlt ft If dots nt valesf aslmo, qoicqsan toicrarenesabiti At pretim ji^n te« corp#ie nsjm tabeU OvkU

•ndure sach tonhents for ever, as now would presently consume hiin. As the glory of heaven cannot be fully understood till en^ joyed, so the torments of hell cannot be comprehended till felt; But we may have some discovery of those unknown terrors, by the following considerations.

The most heavy judgments of God upon sinners here; are light and tolerable in comparison ef the pumtihinent bf siiiners in the aestt sUtet For)

1. Temporal evils of iill kinds afod degrees^ ab pestilence, fa^ mine, war, are designed for the bringing of men to a sight and sense of their sins, and are common to good and bad here. And if his anger be so terrible when he chastises as a tiompassipni^ father, what is his fiiry when he pnnishes ais a severe judge ? If the correcting remedies ordered by his wisdom and love for the eonlr^sion of siiiners be so sharpy what is the deadly revenge of his irreeoncileable hatrtd ?

' 2. The miseries of tbd pr^senk s^te .i^e allayed with sodae en« joyments. Nbne are so uciiversally aflflieted, so desolate, but Bomething remains to sweeten the sense of their bufferings* Judgments are tempered with merciee. Nor man is toHured with all diseases, nor forsaken of all friends, ttor utterly without conk«* fiMTt. And when the affliction is irremedtabfe, yet if our grief produces sympathy in others, it is seme eas^ to the troubled mind, and by that assistance the burden is made lighter^ Bufc in hell, the damned are Surrounded with terrors, eneonq>ateed with flames, without ady thing to refresh their sorrdws> not ti drop of water to H lake of fire. AH that Wae esteem^ felicity kere, is totally withdrawn. Death puM a period to their lives and pleasures of sin for everi For it .is most jus|, thi|l those objects which were abused by their lusts, and alienated their hearts irom their duty and felicity, shtmld be taked kway. And which is extreme misery, in their most pitifu! state, that they are absolutely unpitied. Pity is the cheap and universal lenitive, not de-niri to the most guilty in their soflbrings here: for the law of nature in^rbcts us td pity th^ man, when <he maleftfctof suffers. But even this is not afforded to the damned. All their agonies jnd cries camiot ineline the compassion of God, and the blessed spirits in heaven towards them: for they ar^ not compassioflabte Itdbjects, their misery being the just effect of their perverse obstinate cAoice. And in bell all humim tender ajfeclions are extia^

B h 2

guished for ever. Now it is the perfection of mieery, the < cyf desolation, to fato deprived of all good tilings pleasing to oar desires, and to suffer all evils from whidi we have the deepest aversation and abhorrence. Ai in heaven all good is emineatly eomprised, and nothing but good; so in hell all evil is in exces« sive degrees, and nothing but eviL

Temporal evils are inflicted by the meditation of second causM that are of a limited power to hurt: but in the next world he more immediately torments the damned by his absolute power. The apostle tells us, that the wicked '^ are punished with everlasting destmetion from the presence of the Lord, and the glory of his power." What is the lashing with a few rashes, to a blow given by the hand of a giant that strikes dead at once ? This comparison is below the truth.

More particularly the state <rf misery is set forth in scrtptore by such representations as may powerfully instruct and terrily even the most carnal men. * Nothing is more intolerably pain-Ail, than suffering the violence of fire enraged with brimstone: and hell is described by a lake of fire and brimstone, wherein the wicked are tormented. Whether the fire be material or metaphorical, the reality and intenseness of the torments is signified by it. But the ordinary fire, though mingled with the most torturing ingredients, is not an adequate representatfon of it. For that is prepared by men, but the fire of hell is prepared by tiie wrath of God fiir the devil and his angels. The divine power is illustriously manifested in that terrible preparation; so that, as some of the fathers express it, if one of the damned might pass flt>m those flames into the fiercest fires here, it were to exchange a torment for a refi^shment. The scripture speaks of the vehe-

« ladeeditii4ilB€tiU tocooG«iT« liow a »«t«r|al fireeaa act os a ipiri-tnal Bul)8taDCC. Qut it is anreaionable to delermine that it is impossible. For if we consider what pain Is, it is as conceivable how pore spirits are capable of it, «• spirits in o«i»j«Bcti#ii wUk bodies. SHeiMmoa'soiil ia ili satare is tplrilnal as tM aafeH» 5«4 kas a paiafal sctato of ire, or ftherof* flictin^ evils incambent oo the seayes* The bodj mcrelj feels aot pain, bat It passes throu|;h the body to the soul. IF tbe soul by a strong diversion of thoughts ftppij itself to an object, the body is insensible of patin, as is erideat in some diseaieai ana tint In the heat of tettio, dMp wonadt are not Ml. And as God by a natvral coasUtatioq has ordered, that the body to toschoa and moved, excites a piinful sense in the soul; he may have ordained that the devils shall feel the impressions of materia! fire, in the place to which thoy«haUbeootiintd«

ment heat and fiery thirst, and outer darkness in which tfaii damned sufifer, to satisfy the rights of justice in the torments of those senses, for the pleasures of which men wilfully broke the laws of God.

But the soul being the chief sinner, shall be the chief mourner in thoee regions of sorrow. An image of this we have in the agonies of spirit, which sometimes the saints themselves are in' here, and which the most stubborn sinners can neither resist nor endure. Job was afficted in that manner tl>at he complains, ^' The arrows of the Almighty are with me, the poison whereof drinks up my spirit, the terrors of God set themselves in array against me.'' If a spark of bis displeasure falls on the guilty eoQscience, it tears and blows up all, as a fire»ball cast into a magazine, Solomon, who understood the frame of human nature, tells us, ^'The spirit of a man can bear his infirmity;'' that is, the mind fortified by principle.^ of moral counsel and constancy, can e^dme the assault of external evils: but ^^ a vrottttded spirit who can bear?" This is most insupportable when the sting and remorse of the mind is firom the sense of guilt: for then God appears an enemy, righteous and severe; and who can encounter with ofifended Omnipotence ? Such is the abarpness of his sword, and the weight of his hand, that every atroke is deadly inward. Satan, the cruel enemy of souls, exas-peiates the wounds. He discovers and charges sin upon the eoDsdence with all its killing aggravations, and conceals the di** vine mercy, the only lenitive and balm to the wounded spirit* What visions of honor, what spectacles of fear, what scenes of ••onrow are presented to the distracted mind by the priuce of darkness ? And, which heightens the misery, man is a worse enemy to himself than satan: he falls upon his own sword, and datartP/B himself. The guflty eonscience turns <^ the sun into darkness, and the moon into blood:" the precious promises of the gospel, that assure favour and pardon to returning and re-bnting sinners, are turned into arguments of despair, by reflecting upon the abuse and provocation of mercy, that the advocate in God's bosom, is become the accuser. Whatever the soul woondcd sinner sees or heats, afflicts him; whatever he thinks^ toniMiits htm. All the diversions in the world, business, pleasures, merry conversation, comedies, are as ineffectual to give freedom from those stings and fiiries in the breast, as the sprink*

B h3

ling of holy water is to expel a raging devil from a possessed person. Those who in th«?ir pride and jollity, have despised sc* rious religion, either as a fond transport and ecstacy towards God, or a dull melancholy and dejection about the soul, or an idle scrupulosity about indifferent things, yet when God has ^t their sins with all their killing circumstances in order before their eyet, how changed, how confounded are they at that apparition? How restless, with the dreadful expectation of the doom that attend") them I Belshazzar in the naidst of his cups, and herd of concubines, by a few words written on the wall, containing his process and judgment, was so terrified by his guilty jealous con-> science, that his joints were loosed, nature sunk under the ap^ prehension. Now all these troubles of mind are but the begin* nings of sorrows, but the smoke of the infernal furnace, but earnests of that terrible sum which divine justice will severely exact of the wicked in hell.

Indeed these examples are rare, and not regarded by the most, and by some looked on as the effects of distraction: but to convince the bold and careless sinners, who never felt the stings of an awakened .conscience, what extreme terrors seize upon thf wicked in the other world, consider,

(1.) The apprehension shall be more clear and enlarged than in the present state. Now the soul is oppressed with a weighb of clay, and in drowsiness and obscurity. The great things of eternity are of Jittle force to convince %he conscience, or persuade (he affeptioos. But then the soul shall work with the quickest ^tivity. The mind shall by an irresistible light take a fbll view of all afflicting objects. The most stupid and unconcerned sin-i pers shall thep 9ee and feel their ruined state, what a gkmoos felicity they have lost, what a misery they are plunged into, without any possibility of lessening it by iaise conceits, and re* feiving any relief by the error of imagination.

(2.) The mournful thoughts shall be always fixed upon what is tornienting. The soul in conjunction with the body, cannaC always apply itself to one sort of objects. For the ministry of the sensible faculties 19 requisite to its operations. And the bodf must be supported by eating and drinking and rest, which inters \upts troublesome thoughts. Besides, the variety of objects and accidents here avert the mind sometimes from what is afflicting^ But the separate soul is in no dependance on the body, aqd pfi^u

their reanioE^ ther^ shall be bo necessity of fciod or sleep, or any other imiinal actions to support it, but it shall be restored to a Dew capacity for new torme>its, agd preserved in that miserable st^e by the power of God. There will be nothing then to jdivert ; the lost soul from sad refle$^tions vpon its misery. There an n» lucid intervals in hell.

<3.) All the tormenting passions will then be let loose at once upon the guilty creature. And if there be no single passion so weak, b|it heightened, will break the spirit, and render life so miserable, that a man will take sanctuary in the grave to escape.; how miserable is the condition, when the most fierce and united passions war against the soul ? This is signified by .the '^ never-dying worm" that gnaws on the tenderest p^xta, and of quickest sense. Shame, sorrow, de^air, fury, hatred and revenge, are some of that brpod of vjpers that tprpnent th§ damned.

jSbwie is a passion d which human nature is very sensible, imd<thisin the highest degree of oonfiision shall seize on the wicked. Dan. Ji2« 2. For all the just causes of shame shall then meet. The inward source of it is the consciousness of guilt, of turpitude and folly in the actions; and all these are the inse^-parable adjuncts of sin. * The guilty soul by a piercing reflec*^ tion upon its crimes, has a secret shame of its deg^ji^i^cy a^d unworthiness. The passion is increased, when a discovery is made of vile practices that defile and debase a man, expose to contempt and infamy^ before persons of high qualfty and eminent virtue, whom we admire and reverence, and wbo^ esteem we value. To be surprised in an unworthy action by such a person^ disorders the blood, and transfuses a colour into the face^ to cover it with a veil of blushing* And the ipore numerous the spectators are, the more the disgrace is aggravated. And if derision be joined with the ignominy, it causes extreme displea-iuref O the untvexsal confusion, the overpowering amazement Ihat will seize on sinners in the great day of discovery, when all the works of darkness, all their base sensualities shall be revealed befiMre God, angels and saints! When all the covers of shame ahall be taken off^ the esuuses and denials, to extenuate.or con« ceal their sins^ shall vanish, and their breasts be transparent t^

I

* TacUa ladaot prscordia colpa^ Juv^ H h 4

the eyes of all I How wiU they be ashamed of their foal aiMl permanent deformity in the light of that glorious presence ? How will they be astonished to appear in ail their pollutians before that bright and immense theatre ? How will they be confounded to stand in all their guilt before that sublime and severe tribunal f How will they endure the upbraidings for all the sins which they have so wickedly committed, and the derision far the punisb> ment they so deservedly sufier ? The holy Judge will <^ laugh at their calamity, and mock when their fear coroea* The righ^ teous also shall see, and shall laugh at them;" lo these are the men that made iiot God their portion, but perishing vanities^ that preferred sweet folly before severe wisdom. The devils wiH reproach them for that scomftU advantage they had over them, that as children are seduced for things of lustre to part with real treasures, so they were easily persuaded for the l^fles of tkne t^ exchange eternal happiness. <^ Whither will they cause their shame to go?" Jer. 14. 12. Those black sinners that here never change colour for their filthiness,. that hardened^ by custom lA sin, are impenetrable to shame, as the brute beasu that are id>-sdutely destitute of reason; nay, that h«ve not only overoume all tenderness, but <^ gldry in their shame,'' shall glow at the manifestation of their sordid hisls, their vile servilities, and be covered with confosion, and the sense of it shall be revived in their minds for ever.

To open shame is joined the greiuMt rawasd sorrow* TUi passion, when violent, penetrates the souL in all its fisedties^ and fastens it to the afflicting object. When it dwells in the bosom, it gives an easy entrance to whatever cberiahes and in<* Ureases it, and rejects what might assuage and lessen the sense of the evil. The most pleaswit things do not extite desire or joy, but exasperate grief. Like those aoimab that conveit die best nourishment into their own poison; so deep sorrow ceoeives mournful impressions from all things, and turns the i^e^esl comforts of life into wormwood and gall. The eeiuses of sonoi# are either the loss of some valued good, or the sense of eoine pte^ sent evil. And the sorrow is more vblent, as the cause is great in itself, and in the apprehension and tenderness of the sufferers; Now both these causes, with all the heavy circumstances that can multiply and aggravate sorrow^ meet in hell the centre of Wiisc^,

The loss is inooneembly greet. If Cttin, when banished from the society of the saints, whqre God was publicly worshipped, and by spiritiial revelations and visible apparitions, graciously made himself known, cried but in anguish of sou), << my punishment is greater than I can bear; from thy face shall I be hid, and I shall be a fngitive upon the earth :<' how intolerable wifl the final separation from his glorious and joyful presence be f In the clear and transforming vision of his glory, and the inti^ mate and indissoluble nnion with him by love, consist the perfection and satisfaction of the immortal soul. The felicity resulting from it, is as entire and eternal, as God is great and true^ who has so often promised it in scripture. Now the damned are for ever excluded from the reviving presence of God. It is often •een how tenderly and impatiently the human spirit resents the loss of a dear relation, Jacob for the supposed death of Joseph^ was so overcome with grief, that when all his sons and daughters rose up to comfort him, he refased to be comforted, and said, ^ I will go down mouroii^ to the grave/' Indeed this over-wh^Uning sorrow is both a sin and a punishment. ^ It is or-dsaned by the righteous and unchangeable decree of God, that everyanordinate ^affection in ukui sliiould be his own tormentor. But if the loss of a poor frail creature for a short time be so af-ffieting, how insupportable will the sorrow be for the loss of the blessed God for ever ? Who can fiiUy conceive the extent and degrees of that evil ? For an evil rises in proportion to the good of wfaioh it deprives us t it must therefore follow, that celestial UesMdaess being an infinite eternal good, tfie exclusion from it is proportionably evil. And as tb^ felicity of the saints results frmn the fruition of God ih heaven, and from comparison with the contrary state: so the misery of the damned arises both from the thonghts of lost ha(>pineBS, and froiii the lastmg pain thai tormcDts them.

. It may be relied, if this be the utmost evil that is consequent to sin, the thnreateaing of it is likely to deter but few from the pieasii^their eonrupt appetites: for carnal men have such gross andviliated aiBotions lAiaS are careless of spiritual happiness^ <^ Tbe)r cannot taste and see how good the Liord^is.''

r

* JogiiBti Pomlae, ^lic tst^ ut poena lit sibi omnii inordinatus affectuaj

To this a dear answer may be given: in the next state, where the wicked shall be for ever without those carnal objecte that here deceive and delight them, when deprived of all things that please their vohiptuous senses, their apprehensions will he changed; they shall understand what a happiness it is to enjoy God, and what a misery to be expelled from the celestial psra^ disc. Our Saviour tells the Jews, ^< there shaU be weeping and gnashing of teeth, when ye shall see Abraham, Isaac, and Jacobs and all the prophets in the kingdom of God, and you yoursehes thrust out." lixke 15. 28. How will they pine with envy at the sight of that triumphant felicity, of which they shall never be partakers ? To see tb^t blessed company entering into the sa-l^red mansions of light, will make the loss of heaven infinitely moie discernible and terrible to the wicked, who shall be cast into << outef darkness," and for ever be deprived of comnumion with God and his saints. *^ Depart from me^" will be as dreadful a part of the judgment, as '' eternal fire.''

With the loss of the most excellent good, the suffering of the most afflicting painful evil is joined. The sentence is, *' dqiait ye cursed into everlasting fire/' A^id if an imaginary sorrow conceived in the mind withou;t a real e^ctemal cause^ as in me* lancholy persons, wimi gross vqx>urs darken and corrupt the brightness and p|iri(y of the q>irits that are requisite for its /cheerr fill operations, is often tp oppressing, that nature sinks jmder it| how insuppo^blj^ will the sorrow of condemned sinneia be, un^ der th^ impression and sense of God's ahnighty and avenging hand, when it shall fiilly appear how pure and holy he is in his anger for sin, how just and dr^adfid in punishing sinners? it may be, the indulgent sinner may lessen his ftar of hell, by fin-pying the number of sufferers will assuage the sense of thdr misery. But this is a foolish mistake; for the number of suffer* ers shall be so far from affording any relief, that the misery is aggravated by the company and communication of the miserable. Every one is surrounded with sorrows, and by the sights of woe about him, feels the universal grief. The weeping and wailuig^ the cries and dolorous expressions of all the damned, increase the torment and vexation of every one. As when the wind conspirea vidth the flame, it is more fierce and spreading.

The concomitant of sorrow will be fury and r^ge against themselves, as the true causes of their misery. For God will m^lu^

such a discovery of bis righteous judgment, that not ouly the saints shall glorify his justice in the condemnation of the wicked)^ but they shall be so convinced of it, as not to be able to charge their Judge with any defect of mercy, or excess of rigour in his proceedings against them. As the man in the parable of the marriage feast, when taxed for his presumptuous intrusion with* out a wedding*garment, <^ How earnest thou in hither?" was speechless: so they will find no plea for their justification and defence, but must receive the eteniai doom with silence and poi^fysion. Then conscience shall revive the bitter remembrance pf all the methods of divine mercy for their salvation, that were ineffeetual by their contempt and obstinacy. AH the compas« sionate calls by his word, with the holy motions of the Spirit^ were like the sowing of seed in the stony ground, that took no root, and never came to perfection. All his terrible threaten-ings were but as thunder to the dei|^ or lightning to the blind, that little afiects ^hem: the bounty of his providence designed ** to lead them |o repentance," had the same effect as the show** ers of beayen upon brifirs ^nd thorns, that make them grow the faster. And that a mercy so ready to pardon, did not produce in them a correspondent affection of grateful obedient love; but by the most unworthy provocations they plucked down the vengeance due to obstinate rebels, will so enrage the damned against themselves, that they will be less miserable by the misery they suffer, than by the conviction of their torn minds, that they were the sole causes of it. ** What repentings will be kindled withm them," for the stupid neglect, of *^ the great salvation** «o dearly purehased, and earnestly offered to them. What il fiery addition to their torment, that when God was so willing to save them, they were so wilftil to be dambed ? They will never forgive themselves, that for the short and mean pleasures of sense, which if enjoyed a thousand years, cannot recompense the loss of heaven, nor requite the pains of hell for an hour, they must be deprived of the one, and suffer the other {0^

The sorrow and rage will be increased by despur: for when the wretched sinner sees the evil is peremptory, and no putlet of hope, he abandons himself to the violence of sorrow, and by cruel thoughts wounds the heart more, than the fiercest furies in jiell naxu This misery that flows from despair, shall be more

a|9| ON BELL* . CBAP. If.

folly opened under the dtttbct coomderation of the eternity of bell. Briefly, es the blessed are in heaven, and heanren is in them, by those bdy and jofhl affeetiohs that are ahvaya exer* oised in the divine presence; so the damned aie in hell, and faeB is in them by those fierce and miserable passiooB Aat contina^ jprey upon them.

CHAP. IL

fhe eternity of misery makes it most loColerable. Tbe jmtiee «f Goi cleared in tbe eternal punishment of sinners for temporary sins. The wisdom of Ood reqaires that the punishment threatened should be powerful to preserve the conmaods of the law isvlolable. Then It as iMepamhIi connexion between the choice and actions of mao hefe» and their coadi* tion forever. The damned are unqualified for any favour. The : guilt of sis requires a proportion in tbe punishment.

11. X HE eternity of the punishment.

The etoiuty of dieir nrisery makes it above all other eonride^ lotions intolenble. Our Saviour repeats it thriee In the spsod tf a fiew verses, to terriiy those who spare some fiivouiite eor-ruption, *' that in hell their worm dies not, and the fire is nevef quenched.^' God will never reverse his senteooe, and they sbdl never ehange their state. How willingly woidd eamal iMn rase the word eternal out of the scriptures; but to their grief tbc^ find it jomed with the felicity of lieav<^, and tbe torments el hell. The second death has alt the terrible qualities of the fint^' but not the ease and end it brings to misery. Ail the tears of those forlorn wretches shall never quench one spark of the fire. Where are the delicious fare, the music, ihe purple, and all the cfunal deiagbtsof the rich man ? they aie all changed into a eon* tra^r state of UMsery; andthatstate is fixed fitf ever, Frdmhb

mnbhing pandiM he descended i^to an eveHattiag InU* Ift this the irengeanee of God is infinitely more heavy than the moefr terrible execution from men. Human justice ttid power can in* iict but one it$A (that wiU be soon dispatched) upon a male&c^c tor worthy to suffer a -hundred deaths; if he be condemned to the fire, they cannot make him live and die together, to bum and not be consumed. But God will so far support the damned in their torments, that they shall always have sts^ength to fed,' diough no strength patiently to endure them. Those extreme torments which would extinguish the present life in a moment^ shall be suffered for ever. This coosidefation infinitely aggra« vates the misery : for.the lost soul, racked with the. fearful con4 templstion of what it must suiftr for ever, fMs; as it were at once, all the evils that shall torment it in its whole durationi The perpetuity of the misery is always felt by prevision, Thb 18 as the cruel bireakii^ of the bones upon the wheel, wfaetitha lonl is tormented by the foresight of misery, that without alhiya shall continue in the circulation of eternal ages. To make thia mdre ^nsiUe, let us consider, that pain makes the mind obser* vant.of the passing of die htiilrst In pleasures, time with a quick and sUent motion, insensibly slides away ; but in troubles the hours are tedious; in violent pains we leckon the minutes as long. It is observable, how passionately the afflicted psaimt ist compiaibs, <« WiU the Lord cast off for ever? Will he be favourable no more ? Doth his promise fail for evermore ? Hatli he foigotten to be gradoMs ? Hath he in aAger shu*^ up his ten« der mercies?" Psal. 77* 7. In what vacjou^ pathetic forma does he eaqptess the same afectiea? Though he - had assurance timt the .gracious God would not be dways severe, yist his anguish foKfifiit ffom him complaints, as-if the moment of bi^ trouble w^re an eternity* But wkat strains of sonow artf ^moiig the deabmed^ WJho besides the present sense of dieir inisery, have always in thfsr thoughts the vast etendty wherdn they nnat suffer it? . When throe temfaleevils were pnqiounded to David's choice^ pining fomine^br tfanee years, ot bloody war .for thrne months^ or dorouriag pestilenoe far three days; he obose dbe shortest^ tbooi^ hi itsdf the hMviest emU

Many sad days must pass iindev the other judgments, where deadi by anticipatkm in snch variety of shapes woddbe present* ed to the wabid, that the Mngerii^ expectation of it would aflKct

more thaii Ae sttdden tteoke; whams the fary of Ae pertifenoB iNMild be sooa over. Bat the damned have not thianeliefy << but shall be tormented day and night for ever and ever." How ear-Mfltly << do they seek for death," but cannot find it ? What a Ibrour^woald they esteem it to be annihilated f For eertmnty, if when the evils in the present state are so mnltipKed, that no comfort is left^ or so violent that the afflicted person cannot en** joy them, and refresh his sorrowfal spirit, death is chosen rather than life; it cannot be imagined thpt in the feture state, where the misery is extreme, and nothing remains to allay it, diat the damned should be in love with the nnhappy good of simple bo* iag, and not choose an absohite extinction if it might b^* . If any one should be so foolish to think that custom will rm^ der that state more tolerable, he will find a terrible conftitation of his vain fancy. Indeed, continuance onder light evils may arm thk mind wrtb patience to bear ihem; but in great extremi* ties it makea the ^il more ponderous and ititdlerable. He that is tortured with the stone, or on the rack, the longer the torture ooBtinues, the less able he is to sustain it. In short, as the joy of heairen is infinitely more ravishing, diat the blessed are with*. out fear of losing it; so the misery of hell is proportionaUy tor^ menting, that the damned are absolutely destitute of hopes of rdease. ^' It is a fearful thing to fell into 'the hands of the living Ood," who lives for ever^ and will punish for ever incorn^bta sinners ?

There are some who strongly bncy, it is Aoit ccmistent witfl divine justice to inflict an etelrnal punishment for temporary sins. Therefore thdy sdten the sentence, by interpreting the words of Christ, '^ these simll go into everlasting punishment," of the Inn nihilation of impenitent sinners; that is, they shall be for ever deprived of heaven, but not suflfer torments for ever. •

To this there is a dear answer: h The direct ^^ qvpositioil between everlasting punishment, and evo'laating llfey in the wordi of Christ, is a convincing argument they are to be understood in the same extent for an absolute eternity. And the words in the revdation are so express^ that they admit no moHifying in(eq>re* tation, <' they are tormented day and night, for ever and ever i** which neoessnrily infer, the tormented have life and sense for ever« Now that in scripture it is evident^ that God hath decreed Md denounced etetrnl pmushment to obstinate sinners^ is saffi*

dent to satisfy all inqtiirito' about the jlistSce of it-: for divine jus^ tice 19 the correspondence of God^s i^A and actions with the perfections of his holy nature. From hence we may infer with in-i^ncible evidence, that whatever he pronounces in judpnent^ and consequently inflicts, is most righteous. The truth is, we may as easily conceive tiiere is no God, as that God is unjust; be« cause absolute rectitude id an inseparable perfection of his nature. Thus the apostle with abhorrence rejects the question, <^ is God unrighteous who taketh vengeance ? God forbid: for then how shali God judge the world?" Rom« S. 5, 6. That were to deny him to be God, wha is the Creator, and King, and Judge of the world. It is a iuU reply to all die pitiful shifts that are mada nse of to elude the plain meaning of the eternal judgment that wiH pass upon the wicked : <* shull mortal man be more just than God? Shall a man be more pure than his maker ?^' Job 4. 17« The reprobates have n&n some bold advoaites, that plead those things for &vour to them, which they will not dare to plead for themselves at the last day. The holy judge will then cut off all their excuses, and-reduce them to a defenceless silence^ before he cuts them off.- <^ God will be justified in his sentence, and overcome when her judgeth.*'

The righteousness of the proceedings at the last day, in de* termining the wicked to a state of evettasting torments, has been considered in the Discourse on Judgment^ and will farther appear by the following considerations^

L The wisdom of God re<^res, that the ptini^nt^t threat*-•ned in his law, as it must be so firmly decreed, that all obstinate rebels dudl of necessity undergo it, so it must ineontparably exceed all temporal evils, to which men may be exposed for their obedience to the divine commands, othemtrise the threatening would not be an eflectual restraint from sin: f&t the propinquity of an evil makes a strong impression on the mind, and a present fear makes a person solicitous to avoid the incurskMt of what is ready to seiae on hihi, without forecasting to prev^t an evil looked 0(1 at a distance. Therefore that the sanction of the di-vbe law may preserve the precepts inviolable, that there may be a continual reverence of it^ and a fixed resolution in the heart not to transgress, the penalty threatened must be in its own na<* ture so terrible, that the fear of it may conquer the apprehensioit •f nil pi^eseril evils tiMt can be idEcted to constrain us to sin«

TbetefaM €4t Smoar waitf^ hb ditci|ilM» '^ fear nA then dial cap kill the body" (make thai part dia thaa ia mortal) ^< but fear him that after he has killed, has power to caat into htH; ye^ I say noto yoo, fear him/' Now if the threateniog of aoeralaat-i^g heU^ through infidelity and inconaideniflioB, be not elfeetaat IB the minds of men to restrmn than from sin; if temporary tot-ipents in the next state were only threatened^ wfaieh mte infinitely more easy and tolerable, eamal sinnerB woold follow the avringo of their corrupt appetites, and eommtt iniquity wMi grec din e as f this would seem to reflect upon the wisdom cf the lawgiver, as if he were defective in not bindii^ his sriijec^ firmly to their dttty, and the ends of gonremment wonid n6t be obtained.

2* God, as the sovereign mler of the world, has estaUlshed as VisqMrable eonnteion between the choiee and actiotts of men bete, and their fiiture condition lor ever. The promised reifard ef obe<fienoe is so eaceellent and eternal, that aH the* dliirements of the world vanish in ccmipariaon with it: and there is sodi an ipifenyble assarance of this reward in the word of Ood^ tfart alli and only those who nncerely obey his commands, shaH enjoy it b the fiitme state; thatnseriods believer wfao.pomlers things^ cannot be diverted from his duty by present' Mnplations. Be^* aides, by a chain of eonseqaehees siafbl pleasnees are Hnked with fterilid punishment threatened in die divhie law; and he that will enjoy forbidden pleaaar^, binds himsdf to aad^ afl the pains annexed to them. Now whien God has, feom hb excellent goodnfe^as andHbdeservtel mercy^ assured taen of the glory and joys of heaiven that are unqieahableiand eternal^ Mpaa the gi»> doua terass ^ the gospel; and> upon their despising ii^ threat* «ned etMial misery, if men obaf&iately n^^ectf so great satr at i o n; bow reaaoOfiUe is it they shoidd inherit their owndioiceF Those who do m^^seek Ike kingdom of heaven, canniot escape hell, but by eternal consequence it will be their portion. Thi^ is no mid-die state in the next vi^oild, no totcr^le ivsdkKfity, hot two contrary states; yet alike in this, that the happiness and nmery are equally eternal: and it is jost, that aU who n^fect eternal life, shoidd snier eternal death; fiir k is Jtbetaatural and necessary coosequenee of their option: th cr e fi >re smners' aire cbaiged with extreme madness, ^ to wrong their own soais^ and to kwe death." Prov. 8. 26. . 3. k will appear how uAqfaaSfied the datnaed a» tw die hast

feveur, if we coimder their contimia] hatred and blasphemies of God. The seeds of this are in wieked obstinate sinners here^ who are styled " haters of God ;'^ but in the damned this enmity is direct and explieit, the fever is heightened into a frenzy^ the Messed God is the object of their curses and eternal aversation. Our Saviour tells us^ that in hell there '' is weeping and gnashing ct teeth *" extreme sorrow, and extreme fury. Despair and rage are the proper passions of 4ost souls. For when the guilty sufferers are so weak, that they cannot by patience endure their torments, n6r by strength resist the power that inflicts them, and ure wicked and stubborn, they are irritated by their misery, and foam out blasfAemies against the righteous judge. If their rage eould extend to him^ and their power were equal to their desires^ they would dethrone the Most High. Hatred takes pleasure in levenge, either real cr imaginary: and dthough God is infinitely above the-trfmsports of the^ fui^, and all their rancorous imprecations are reflexively pernicious to themselves, like arrows shot gainst the sun, that fell down lipon their heads that shot them; yet they are always venting their malice against the just power that torments them. It is said of the worshippers of the beast^ '' that they gnawed their tongues for paiii, and blasphemed the God (rf heaven because of their pains.'' Rev. 16. 10, 11. The torment and blasphemies of those impenitent idolaters, are a true represf ntation of the state of the damned. From hence it appears they are the proper objects of revenging justice. How can we reasonably conceive, that God, in iavour to the reprobates^ should cross the established order of creation ? For two ranks of beingp were made, the material, of perishing principles, the spiritual, of an immortal duration: and will God withdraw his conservative power of the guilty soul in its immprtaUty, and to put an end to its deserved misery, and self^-tormenting reflections, annihilate it ? If a criminal were justly Condemned to a severe punishment^ and should oontumeliousjy and fiercely reproach the prince, by whose authoHty4ie was condemned, could it be expected there should be a mitigation of the sentence ? And is it a thought con«> sistent with the reasonable mind, that the righteous judge of the world will reverse or mitigate the sentence against the damned, who blaspheme his majesty and justice ? And if they were as omnipotent to effect, as they are malicious to desire, would destroy his being. It is true, the divine threatening does not bind God VOL. in, I i

to a rigorous execution of it upon sinners: he has deelared, if ^^ sinners will turn from their evil ways^ he will repent of the evil he purposed to do unto them." Jer. 26. 3. But when threatenings are part of tlie laws whereby men are governed^ it is congruous to the wisdom and justice of the lawgiver to exe«-.cute them in their full forc^ Aipon the obstinate ^ffepders; withai considering the inflicting of them is so far from working any ingenuous ciiaoge in those rebels, ll^t thereby they become more fierce and obdurate.

Lastly, The immense guilt that a^i^^f^^ ^ ain,.requires a pro* portiou in the pti^ushmeut. It is a rule jn all courts of judica-^re, that the degrees of an offence ari^e according to the degrees of dignity of the person offended, Now the majesty pf God it truly infinitCi against whom sin is iUAOimitted; a^d consequently the guilt of sin exceeds qur kNouudl^t!^ thoughts. This is.the rea^ ^on of the sentence, <^ cur^e4 is^^Hf ry ojne that continueth not b ail tilings which are written ji^.the l)opk of the law to do them." The curse threatened, indud^.^^^.fir^t and the second death. What a dishoopur is it to the f^' fyf^ of ^ary," that proud dust should fly in ^is face, and coi^tfrol,l|is ^P^^ority ? ,>Vh4U ^. provocation, that the reasonable creature, .^jiajt is naturally and necps-warily a subject, should despise tlie olivine, law .aofl laiygiver ? Though carnal niinds alleviate the guilt of.sin, y<Ai weighed " in the scales of tfa^ sanctuary," it is found so fa^avy^; t^at no pu* ntshment inflicted on sinners exceeds, either in the degipes ordu-^aUon, the desert of sin. . ^

God*s justice is not satisfied in depriving them of heaven^ but inflicts the most jheavy punishment upon seu^e and conscience ia the damue^ ; for as the soul and body in tlieir.stc^te of union in this life were hotfi guilty, the one as the guide, the other as the instrumept^.of Bipj ao it is equal, wheu; remMt^d,.'thQy should feel the p^al effects of it. Sinners shall thei| he tormtented ifvherein they wgre most delighted; they shall.be: infested with those objects that; will cause the most dolorous perceptions in . their sensitive. ^cu!tie$. The '' lake of fire and. brim%|tone, the blackness of (^sirjoiess for ever," a^e words of a terrible signification. But no wprd^ can fully express the terrible ingredients of .tlieir misery stii^i.puaishment ivill be in proportion tp the glory of God s niajesty that is provoked, and the extent, of his power. And .as ttq soul v^as the principal, and. the body but an acc es s a ry

in the works of sin; so its capacious faculties shall be far more tormented than the limited faculties of the outward senses. The fiery attributes of God shall be transmittted through the glass of conscience, and concentred upon damned spirits: the fire without is not so tormenting as the fire within them. How will the tormenting passions be inflamed ? What rancour, reluctance, and rage against the just power that sentenced them to hell? What impatience and indignation against themselves for their wiUul sins, the just cause of it ? How will they curse their creatioo, and wish their utter extinction, as the final remedy of thdr misery ? But all their ardent wishes are in vain-; for> ihe gutlt of sin wiH never be expiated,' nor God so far reconciled- as to annihilate them. As long as there is justice in heaven, or fire in hell; as long as God and eternity shall contijfiue, tfiey must suffer those torments, which the strength and patience of an angel cannot bear one hour.

xt2

MO 4)N HBLL. C0AP. UU

CHAP. III.

Fractieal hifereacci. He tcader aeiclcf of God to bcb, la icTeoliof Ibe prepared plagvet for lioneriy to preveal their mUevy. Comal neo are more capable of coaceifing the (ormenU of heU, than the joys of heaven. They are nore apt to be moTed by them. The desperate folly of tinoersy to cboote the pleaiom of •!■, aotirHholuidiag the dnadfal aod eterlaaC* ing CoMBtMs that foltow tiow The ttoadfaal bdief aad icrtoM .coMidcra. tioii of eternal death, the wafet of siy, i^a prevailing motiTe to abhor aad forsake it. Our dear obligations to onir SaTionr, who dcliv/ers as from tte wrath to come.

X SHALL now tlmw fome ^practical inferences, and conchide this subject.

1. From the revelation in scripture of the dreadful punishment prepared for unreformed sinners in the next state, we may on-dera^and the tender mercies of God to men ; how wiUing he is they riiould be sa;red9 who are so wilful to be damned. Hell is represented to them by the most violent figures, to terrify their imaginations, and strongly affect their minds, that ^^ they may flee from the wrath to came" God QDunseh, commands, entreats, urges sinners to be wise, to foresee and prevent the evil that every hour b approaching to them ; and with compassion and indignation laments their misery, and reproaches their folly in bringing it upon themselves. The divine mercy is as eminently and apparently declared to men in the present corrupt state, in threatening hell to excite their fear, as in promising heaven to allure their hopes. For if carnal indulgent sinners are not roused by a quick apprehension of hell, they will securely enjoy their pemicitnis pleasures, and despise the blessed reward, and heaven would be '* as empty of human souls as it is fiill of glory."

(1.) Because they are moroc^iable to conceive of the torments of hell, than the joys of heaven. Storms and darkness ine more easily drawn by a pencil^ than a dear calm day. Fire

mixed with brimstone^^ is very painful to sense; and the fancy Strongly represents its veheirienee in tormenting fhe body: and what misery the incessant remorse of the guflty conscience will cause in the damned hereafter^ is in pdrt understood by the se* eret accusations cEnd twinges of oonseience in self^eondemning sinners here. Bdt they are absolutely strangers to the joys ci the Holy Ghost^ to the delights of tbe soul in communion with 6od, and to peace of conscience m his favour. Th^ cannot without experience, " know how good the Lord is/* na mate than see a taste. To discourse to thefkn of Spiritual pleasures that flow from the divine presence, of the happiness of the saints '^ that are before the throne of God, and serve him in his tem-^ pie/' is to speak with the tongue of an angel * unintelligible things. Their minds and language are confined to sensible things. The '^ natural man deceives not the things of the spirit of Odd, fof they are foolishness to him ; neither can he know them, because they are spirituaHy discerned.^' There may be ih the carnal mind a conception at heaten, as a sanctuary wherein they may be secured from the wrath of God, and some smothering confused thoughts of its felicity, as the idea of light and colours in one blind from his birth; but only '' the pure in heart can see God,*' as in the perfect vision of glory hereafter, so in the imperfect reflection of it here.

(2.) Carnal men are more disposed to be wrought upon, by representing the torments of hell, than the joys of heaven. For we cannot love but what is known, nor enjoy but what is loved. And as the purification of the heart from vicious affections, is an excellent means to dear the mind; so the illustration of the mind is very influential to warm the heart. The true conception of heaven in its amiable excellencies, would powerfiilly and sweetly ravish the affections ; and. of this, prepared souls are only capable. But those who are sensual, are without rdish of spiritual happiness, and are allured or terrified only with what is pleasant or painfril to flesh. ^

It is recorded as the unparalleled fi>lly of Nero, f that when he was ready to cut his own throat, to avoid the fiiry of the multitude, he broke fortli into great expressions of sorrow, what an

• Si frigido loqvar, netcU qaod loqaor. jiug*

i Ideotidem dictitSM, qoalii artlfez peivol SwU Ii3

excellent artbt he died! I( was not the I09S of tbe Roman empire that 80 mitch troubled him, as that so n^uch skill in muMc died with him. He vahied himself more, as a fidler, than an emperor. Thus carnal men with a folly infinitely more prodigious, when death is near^ are not so muqh affected with the loss of the crown of glory, and the kingdom of heaven, ^ with thdr present leaving this world and its vanities. This makes death intolerably bitter* Till the.love of God purifies the heart, the firuition of his presence is not esteemed nor desired. A seraphim sent from the presence of God with a flaming coal from the altar, touched tbe lips of the holy prophet^ and his ^eart was presently incited into a compliance with tbe divine wilK Bnt if a rebel angel, that burns with another fire than of divine love, were dispatched from hell with a coal from that altar, where so many victims are c^ered to divine justice ^s there are damned souls, and touched obdurate sinners, that they might have a lively sense what it is to bum for ever, it were the most congruous and effectual means to reclaim them: (ike stubborn metak, they are otily made pliant by the fire. From what has been said, we may Observe the heavenly harmony between mercy and justice in God; be is the Father of mercy, it is his natural offsprmg, his primary inclination to the creature; and the threatening of vengeance against sinners, is a gracious design to constrain than with humility and repenting affections to seek his favour. Briefly, his severity and flaming displeasure never destroys sinners, but to revenge the abuse of his neglected benignity and ciemency.

2. This shows the woful depravation of tlie minds and wills of men, that choose sin^ when thinly painted over with pleasure, notwithstanding the most dreadfiil and durabte torments, the certain consequences of it. Desperate foUy! either they believe^ or do not, the eternal torment of bell. If they do not, how prodigious is their impiety ? If they do, it is mqie prodigious they dare indulge \^c\t vicious affections. A wicked believer b mofe monstrous arid guilty than a wicked in&deL

In some there is atheism full of folly, or Iblly.ftill of atheism, that they will not believe the prepared plagues for the wicked in the next state, because they have no sensible proof of them. Reason, assisted by divine revelation, affords so clear an evidence of the future state, and the rewards and punishments in it, that

if:anirsihea'e1y apply themselves to consider things, he will re-cehre th^ mb!)t alFettive oonvietion of them. It is true, there is not sensif>le evidence; for 'God will try our faith before he satisfies our si^t: partly, that we may honour his veracity, by yielding a firm assent to his word, before the actual accomplishment of what is promised or threatened; and partly, that our obedience mpy l>e voluntary and unconstrained, that his goodness may take its rise to reward us. But these presumptuous infidels live as if they'had no spirit, nothing of understanding in them : they are wholly under the dominion of sense, as if they were-free and lawless, independent and unaccountable 3 as if the most high CJo-vernor of the world were an inferior being, without power and justice to vindicate the honour of his despised Deity. They do not fear hell, but are afi-aid they should be fearful of it. This 19 such a piece of folly (but infinitely more wofet) as that of the West-Indians, who at their first invasion by the Spaniards, were so terrified by their glittering swords, that they presently fled, and very considerately resolved to hide themselves in the day, and assault their enemies in the night. They were fearful to see their danger, and rash to encounter it, and fighting in the dark were killed in the dark. The threatenings of eternal death are the brandishing <^ of God's glittering sword'' before he strikes; and sensud infidels are afi*aid lest the belief of those terrible truths should pierce into their breasts; therefore are utterly averse frbm doe considering their danger, and will not foresee what they shall certainly suifer* It is in vain to offer arguments to convince them; for they are as deaf as adders to the wisest instructions, till sense extort an acknowledgment from them. They have hardened their hearts and faces against all reproofs, sLud by an Open dontempt of scripture-threatenings, are past reclaiming* They are now fearless of that judgment, the thoughts whereof make the devik tremble: but the time will shortly come, when the word of the righteous God, which now they despise, shall irresistibly and immediately, like lightning shot from heaven, destroy them. There are many degrees of sin, many steps in the descent to hell; but the lowest and nearest the gate of that infernal prison, is the scornful derision of God's dreadful preparations for the wicked.

Others in the christian church who profess atfd presume they are true believers, yet by living indulgently in their pleasant or'

1 i 4

profitable miw, discover their faith ia ooutfterfeife, or audi a an^ perficial assent to the truth of God's ward that is without eftcs-cy, and will not avail them at the laat. UnfiBigned fiuth of the divine threatenings, produces such a fettr as wouM make men circumspect over their hearts and ways. The fear of a present destructive evil controls the most eager appetites. It is nsoorded, that when the army of Israel was in punuit of the Pbifistines^ Saul, to complete his victory^ forbad, upon pain of death, that any should taste food tiU the sun vras down. In the chase of their enemies they pass through a wood dropping with honey; yet notwithstanding their hunger and faintness, and the etey provisions before them, no man so much as tasted itr ** for the people feared the king's oath.'' And did men tndy believe and fear the law of God, threatening hell for sin, would they dare to commit it, thoi^ invited by the pleasant tett4>tations ? Nay, not only a strong fear, but the mere suspicion of great danger, will restrain the most vehement desires of nature. What person, though inflamed with thirst, would drink a glass of cod liquor, if he suspected that deadly poison were mixed with it ? And if men were persuaded that sin is attended with eternal death, would ^^they drink in iniquity like water?" The devils themselves are not able to conquer the fear of judgment to come, they believe and tremble: therefore when it is not active upm the conscience, it is either because men do not bdieve it, or th^ fency that retaining their beloved lusts, they may obtain an easy absolution, and escape the damnatkm of hell, which the eternal Judge has declared shall be the punishment of all that will not cut off the right hand, and pluck out the right eye^ separate their dearest corruptions from them. Aatonisbing per-TMsenessl How many will not discern nor censmre that folly ia themselves, which they will condemn in others for extreme madness ? If one riotously lavishes away his estate, and for the short pleasure of a few years, be reduced with the prodigal to extreme poverty, and to loathsome imprisrament all hb life after, would he not be esteemed to have been besides himself? Yet this is a very tolerable case, in comparison of exposing the soul to eternal vengeance, for the pleasures of sin that are but for a season.

3. Let us steadfastly believe, and frequently consider, that *' Eternal death is the wages of sin^" that we may renounce it

"Vtntit the deepest abhorrence^ and forsake it for 6ver« We are assured, from the wisdom and eoa^pasuoo of oor Saviour,, that it is a poWerfol means to moctiiy the inciinatioa to sin^ and to induce us tp prevent and resist all temptations. The subtilfi tempter eaunot present any motives, that to a rectified mind will make sin dig^ble. Let the scales be even, and put into one all the ddights of the senses, all the pleasures and honours of the world, that are the elements of carnal felicity, how light are they against the heavenly glory ? Will the gain of the world com" pensjOe the loss of the soul and salvation tot ever? If there weve any possible comparison between deluding transient vanities, and the happiness that is substantial and satisfying for everj the choice would be more difficult, and the mistake less culpable ; but they vanish into nothing in the comparison. According to the judgment of sense, would any one choose the enjoyment at the most exquisite pleasures for a year> and afterwards be content to burn in a furnace for a day; much less to eiyoy them for a day, and to burn for a year ? What stupid brutes are tbey^ who for momeirtary delights incur the fiery indignation of God for ever? Try but the finger with the flames of a candle, yoa will soon discover your weakness. Will the remembrance of sensiial delights allay the torments of the damned ? Whoi carnal lusts are most inflamed, and objects are present, pain wiU extinguish all the pleasures of the senses: and if actual enjoyment cannot afford delight when the body is under a disease^ wiU the reflections upon past pleasures in the fancy and memory refresh the damned in their extreme torments ? No, the remembrance will infinitely increase their anguish, that for such, seeming and short pleasures, they brought upon themselves misery intolerable, without ease or end. O that men would strip •in of its disguises, and wash off its flattering odours, and look into its odious nature, and to the consequential evils of it in the next world! O that they would consider they hang by slender strings (a little breath that expires every minute) over the bot-. tondess pit, and that within a little while nothing will remain of the pleasures of sin, but the undying worm, and the ever-living flames! This would be a means to raise and preserve in them an invincible resolution and reluctancy against all temptations to sin and provoke God. But how hardly are men induced to ex-

SOS OK HtLt^ CSAP. Iff.

«reM their minds on this tarribte dbj^tl They dunk ktst of helly who h«ve most reason to consider it.

To this I must add, that the mere fear of hell, and the jndieial impression upon conscienoe from it, is not suffidenl to ooovert men to God. For that servile afleation, thoagh it may stop a temptation, and hinder the eruption of a lust into the gross act, yet does not renew the nature, and make men holy and heavenly. There may be a respective dislike of sin, with a direct affection to it. Besides, that religion that is the mere eft^t of lear, will be, according to the nature of its principle, with resistance and trooble, wavering and inconstant: for tormenting fear is repug-oent to the human nature, and will be expelled if possible, in short, the fear of hell may be only a natural affection, that tt* coils from what is painfiil to sense. * Therefore it is the great design of the gospel, l^ the fear of hell, as a powerful preparative, to make way for the love of God, who offers pardon and indemnity to all returning sinners, and for the hope of heaven, the blessed reward promised to them. No offers o( mercy wiU prevail to make sinners to yield themselves, till they are stormed by the terrors of the Lord. But when the fear of hell has made a breach, divine grace enters* and takes possession. As the virtue bf the loadstone, when encompassed 4ind armed with iron, is increased, and draws a far greater weight than when it is naked and single; thus the Attractives of heaven are more powerM to move the hearts of men, when enforced from the terrors of hell. Now the love of God, and the hope of heaven, are spiritual affections ; and the obedience that flows from them is vohmtaiy from the entJre consent of the soul, and persevering. ' Lastly, From -the consideration of the punishment detemuned for sin^ we ntey understand how dear our engagements are to the Lord Jesus Christ: The Rector and Judge of the world would Aot release the guilty without a ransom, nor the surety without satisfaction; and the Son of Goci most willingly and compassion-ately gave= hi6 precious blood the price of our redemption. He obtained Che Spirit of holiness, to iUuminate our minds, to incline our wills, to sanctify our affections, without whose omnipotent

grace, neither the hopes nor fears of things spiritual and future^

t ■' ...

* Kill thnorie'tiicipiat bomo Deom colere, ooo per^eoiet ad anoren. Jvg,

would ever have cleansed and changed our hearts and lives. We are naturally as senseless as the dead, as to what concerns OUT everlasting peace, blind and brutish, and without fear should plunge ourselves into destruction, if the Spirit of power, and of a sound mind, did not quicken and direct us in the way to everlasting life. O that we might feel our dear obligations to him who has " delivered us from the wrath to come,'^ and purchased for us a felicity perfect, and without end! I would not lessen and disparage one divine wotIc, to advance and extol anorher; but it is a truth that shines with its own light, and is declared by our Saviour, that our redemption from hell to heaven, is a more excellent benefit than our creation; in as much as our well-being is better than our being, and eternal misery is infinitely worse than mere not being. Our Saviour speaks of Judas, '^ It had been better for him if he had never been bom.'' How engaging is the love of Christ, who raised us from the bottom of hell to the bosom of God, the seat of happiness! If his perfections were not most amiable and attractive, yet that he cUed for us, should make him the object of our most ardent affections. *^ To those who believe, he is precious '" to those who have felt their undone condition, and that by his merits and mediation are restored to the favour of God', that are freed from tormenting fears, and revived with the sweetest hopes, he is and will be eminently and eternally precious. <' Blessing, and honour, and glory, and power, be to him that sitteth upon the thrdne, and to the Lan\)> for ever and ever.''

END OF THE THIRD VOLUME.

I>*ncf k Booth. Printen, Vicar Uae, Leeds.

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