THE peculiar occasion of this present Solemnity, I mean, that is additional to the usual bu­siness of the Lord's Day, may be somewhat amusing to narrower and less considering minds, i. e. That I am now to take notice to you of (what the most would call) the premature, or untimely death of a most hopeful Young Gentleman, the Heir of a very considerable Family, greatly pre­pared by parts and pious Senti­ments, and further preparing by study and conversation, to be use­ful [Page 2] to the Age, cut off in his prime, when the meer shewing him Osten­dunt terris hunc tan­tùm fata nec ultra esse si [...]unt. to the World had begun to raise an expectation in such as knew him, of somewhat more than ordina­ry hereafter from him, his future advantageous circumstances, be­ing considered, of which you will hear further towards the close of this Discourse.

Nor did I know any passage in the whole sacred Volume, more apt to serve, the best & most valu­able purpose, in such a case, than the words now read; none more fitted to enlarge our minds, to com­pose them, and reduce to a due temper even theirs who are most concern'd, and most liable to be disturb'd, or to instruct us all how to interpret and comment aright upon so perplexing, and so intricate a Providence as this at the first, and slighter view may seem unto us.

[Page 2]In order whereto our business must be to

• Explain this most weighty awful saying.
• andApply this most weighty awful saying.

1. For the Explication, these 3 things are to be enquired into.

1. Who it is that claims, and asserts to himself this Power here spoken of?

2. What it is about which this claimed Power is to be conversant?

3. What sort of Power it is that this emblematical expression, signi­fies to belong to him?

1. Who it is that claims the Power here spoken of?. Where the Enquiry is not so much concern­ing the Person that makes this claim; which all the foregoing context puts out of question to be our Lord Christ. But touching the special notion and capacity wherein he claims it, and accord­ing [Page 4] whereto it must be under­stood to belong to him.

And whereas he is described by very distinct Titles, and Attributes, promiscuously interwoven in the preceding verses of the chapter, viz. that sometimes he is intro­duced speaking in the stile of a God; as ver. 8. I am Alpha, and Omega, the beginning, and the end­ing, saith the Lord, which is, and which was, and which is to come, the Almighty. And again, v 11. I am Alpha, and Omega. But that sometimes he is represented in the form of a Man ▪ and accord­ingly described even from head to foot, and said to appear in the Vision that exhibits him, as one like the Son of Man, that we might certainly understand him so to be, verse 13, 14, 15, 16. And such things said of him as are incident to a Mortal Man, the shedding of [Page 5] his Blood, verse 5. and that he was dead, verse 18. former part. Yea and expressions of this different import intermingled, that we might know it was the same Per­son that was continuedly spoken of under these so vastly different Characters, as, I am the first and the last; I am he that liveth and was dead, verse 17, 18. We may thereupon very reasonably con­clude that he is not here to be conceiv'd under the one notion or the other, neither as God, nor as Man, separately or exclusively of each other; but as both together, as [...], as God-man, under which conjunct notion, he re­ceives, and sustains the Office of our Redeemer, and Mediator be­tween God, and Man

Which will enable us the more clearly to answer the third En­quiry, when we come to it, con­cerning [Page 6] the Kind of that Power, which is here claimed. And which, because there can be no doubt of the justice of his claim, we are hereby taught to ascribe to him.

For the management whereof, we are also hence to reckon him every way competent; that he was par negotio that it was not too big for him. No expressions being used to signifie his true Humanity, but which are joyned with others, as appropriate to Deity. And that nothing therefore obliges us to narrow it more than the follow­ing account imports; which we are next to enquire about; viz.

2. The large extent of the object about which the Power he here claims, is to be conversant. i. e. Hades (as we read, Hell but which is truly to be read) the un­seen World, and Death.

[Page 7]The former of these, we with a debasing limitation, and (as I doubt not will appear) very un­reasonably do render Hell.

The Power belonging to Christ, we are elsewhere taught to conceive is of unspeakably greater latitude. And here we are not taught to con­fine it to so vile & narrow limits, as this translation gives it. All things in the Context Conspire to magnifie him, and, agreeably hereto to magnifie his Dominion. When therefore the apparent de­sign is to speak him great, that he should only be represented as the Jaylor of Devils, and their compa­nions, is, to me unaccountable; unless a very manifest necessity did induce to it.

From the word [...], there can be no pretence for it. Tho' it ought to be extended, it is by no means to be restrained to that [Page 8] sense: Which as it is the ignoblest, so it will appear but a very small, minute part of its signification; whether we consider the literal import, or the common use of the word.

Literally it signifies, but what we see not, or what is out of our sight.

And as the word of which it is compounded signifies also to know, as well as to see, it may further signifie, that state of things which lies without the compass of our knowledge, even out of the reach of our mental sight; or concern­ing which, tho' we are to believe what is revealed, we cannot imme­diately, or distinctly know it; and in reference whereto, therefore, we are to walk by Faith, not by sight, 2 Cor. 5.7.

And the common use of the word, hath been very agreeable hereto; with Writers of all sorts, i e. to [Page 9] signifie indefinitely the unseen World; or the state of the deceased out of our World, who are, conse­quently, gone out of our sight, whether they were good or bad; so as not peculiarly to signifie Hell, or any place, or state of Torment, only.

It were easie to abound in Quo­tations to this purpose, if it were either needful, or proper in a Dis­course of this nature.

What I intend in this kind, I shall only set down on the by in the Margin, upon which they that will may cast their Eye And here it may suffice to take notice that Greek Writers, Poets, Philosophers, Historians; and o­ther Writers, that have made only occasional mention of this word [...], or of the words next akin to it [...], or [...], or Lexico­graphers, that have purposely given an account of it, from Greek Authors, that must be supposed best to un­derstand the use of words in their own Tongue; gene­rally such as have not been engaged in a Controversie, that obliges men usually to torture words to their own sense, or to serve the Hypothesis, which they had espou­sed; have been remote from confining this, or the cog­nate words; to that narrow sense as only to signifie a place or state of torment for bad men, but understood it as comprehending also, a state of Felicity for the pious and good. For such as have been concern'd in interpreting this or other like words with reference to the known, and famous Controversie, which I need not mention, their Judgments must weigh according to the reputation they are of with the Reader. The Greeks, no doubt, best understood their own Language. And among them can we think that Homer in the beginning of his 1. Il. when he speaks of the many brave Souls of his Hero's, those [...], which the W [...]r he is describing, sent into the invisible Regions, [...], that he ever dreamt they were all promiscuously dispatcht away to a place of Tor­ment. Not to mention other passages where he uses the the word [...]; to the same purpose. Divers others of of the Greek Poets are cited by several ready to our han [...]s, with which I shall not cumber these pages. That one [...] enough, and nothing can be fuller to our pur­pose, which is quoted by Clem. Alexandr. Str. l. 5. (as well as by sundry others) and ascribed to the Comic. Diphilus (tho' by others to another, Philemon.) [...] [...]. In Hades we reckon there are two paths, the one of the righteous, the other of the wicked; plainly shewing that Hades was understood to contain Heaven, and Hell. Plato, when in his Phaedo, he tells us that he that comes into Hades, [...], not initiated and duly prepared, is thrown into [...], (a stinking Lake) but he that comes into it fitly purified, shall dwell with the Gods; as expresly signifies Hades to include the same opposite states of misery and felicity. In that Dialogue called Axiochus, tho' supposed not to be his, written by one that sufficiently knew the meaning of such a word, we are told that when Men die they are brought into the [...], the Field of Truth, where sit Judges that examine [...], what manner of life every one lived while he dwelt in the body, that they who while they liv'd here were inspir'd by a good Genius, or Spirit, go into the Region of pious Men, having before they came into Hades been purified—such as led their lives wickedly are hurried by Furies up and down Chaos—in the Region of the wicked. In the third Book de Repub. Plato blames the Poets that they represent the state of things in Hades too frightfully▪ when they should [...], praise it rather. Plu­tarch de Superst. brings in Plato speaking of Hades, as a Person, or a God, Dis, or Pluto (as they frequently do) and says he is [...], benign or friendly to Men; therefore not a tormentor of them only. Caelius Rhodigin. quotes this same passage of Plutarch, and takes notice that our Saviour speaks of the state of Torment by another word, not Hades, but Gebenna; which sufficiently shews how he understood it himself. And whereas there are who disagree to this notation of this word, that makes it signifie unseen, as some will fetch it from the Hebr. and go as far back as Adam in their search, alledging for this the Authority of an old Sibyll, will have it go for [...], and signifie as [...], unpleasant; nothing is plainer than that this other is the common notion, which (tho' Fancy hath not a grea­ter Dominion in any thing than in Etymology) would make one shy of stretching invention to find how to dif­fer from the generality. Therefore Calepin, upon this word, tells us that the Greek Grammarians, do against the nature of the Etymon (which plainly enough shews what they understood that to be) generally direct its beginning to be writ with the asper spirit; but yet he makes it signifie obscure, or not visible. And tho' Plato is endeavoured to be hook't in to the deriving it from Adam by a very far fetch; yet 'tis plain that his cal­ling it [...], in a place before referr'd to, shews he understood it to signifie invisible. And so Lexicons will commonly derive it (Vulgo, says Caelius. Rhodis.) But its extensiveness, as comprehending a state of happiness, is our principal concern, which way (as we might shew by many more instances) the common stream carries it. Pausanias in his [...], speaking of Hermes (ac­cording to Homer) as [...], and that he did lead. Souls [...], could not be thought to mean, they were then universally miserable. Sext. Empir. is an Au­thority good enough for the meaning of a Greek word. When (Adversus Mathem.) he tells us, tho' by way of objection; all men have a common notion [...], (using the Genitive with [...], as Homer, and others do, another word house, or abode, in the Dative, being un­derstood) And yet, as to the thing, he afterwards di­stinguishes Poets Fables, and what from the nature of the Soul it self, all have a common apprehension of. As also Diog. Laert. hath the same phrase, mentioning the Writings of Protagoras, who, he says, wrote one Book [...], using the Genitive, as here, after [...], as hath been usual, on the mentioned account. And tho' his Books were burnt by the Athenians, because of the dubious Title of one of them concerning the Gods. So that we have not opportunity to know, what his Opi­nion of Hades was, we have reason more than enough, to think he understood it not of a state of Torment only for Evil Spirits.; that the Discourse be not interrupted as to others that either have [Page 10] no need to be informed in this mat­ter, having known as much before, [Page 11] as can be now told them; or no inclination to be diverted from their present purpose in reading; apprehending that what is gene­rally told them, only concerning the usual signification of a word, is not said without some ground.

[Page 12]And let Texts of Scripture be consulted about that, how Hades, and (the correspondent word in the O. T.) Sheel, are used there. [Page 13] If we take the Help of Interpreters, the impartial. Reader is to judge of their Fidelity, and Ability who go our way Primate Usher's Judgment may be seen in his An­swer to the Jesuits Challenge, that this word properly signifies the other World, the place or state of the Dead —So that Heaven it self may be comprehended in it. Grot. on Luk. 16.23. Makes Hades most certainly to signi­fie a place withdrawn from our sight; spoken of the body, the grave; of the soul, all that Region wherein 'tis sepa­rate from the body. So that as Dives was in Hades, so was Lazarus too, but in separate Regions.—For both Pa­radise, and Hell, or as the Grecians were wont to speak) Elysii and Tartara were in Hades. You may have in him more Quotations from the Poets, the sense of the Essenes from Josephus, and passages from divers of the Fathers to the same purpose. Dr. Hammonds mind was the same, copiously exprest on Matt. 11.20. But differs from Grot. in ascribing to Philemon, the Jam­bicks above recited, which the other gives to Diphilus. Dr. Lightsoot is full to the same purpose. On the 4th Art. of the Creed. And tho' Bellarmin will have this word always signifie Hell (which if it do with Sheol the correspondent word; Jacob desired to go to Hell to his Son, as Dr. H. argues.) Camero (as good a Judge) thinks, except once, it never d [...]es. If any desire to see more to this purpose with little trouble to themselves, let them peruse Martinius's Lexic. on the word Inserus, or Insernus. I could refer them to many more whom I fo [...]bear to mention. Only if any think in some or other Text of Scrip­ture this word must signifie Hell only, since it is of that latitude as to signifie Heaven in other places, an impar­tial view of the circumstances of the Text, must deter­mine whether there, it be meant of the one, or the other, or both..

[Page 14]Upon the whole, it being most evident, that Hell, is but a small, [Page 15] and mean part of what is signi­fied by Hades, it will be very unreasonable to represent or con­ceive of, the Power here ascribed to our Lord, according to that narrow notion of it. And would be a like incongruity, as if, to mag­nifie the Person of highest Digni­ty, in the Court of a mighty Prince, one should say, He is the Keeper of the Dungeon.

Th [...] word it self, indeed, properly taken, and according to its just ex­tent mightily greatens him i.e. 'tis as much as to say, his Dominion is of unknown limits; such as no Eye can measure. We think with a sort of veneration, of what is repre­sented as too big for our know­ledge. We have a natural awe and reverence for unsearchable darkness. But in the mean time we herein suffer a just diminution of our selves; that when our en­quiry [Page 16] stops, and can proceed no further, it being but a very little part of the Universe that lies with­in our compass, having tir'd our enquiring Eye, and Mind, upon all the rest we write Hades, call it unseen, or unknown.

And because we call it so; in re­ference to us, God himself calls it so too. It being his way (as is observed, by that noted Jew Maimo­nides.) speaking to men, to use the tongue of the children of men, to speak to them in their own language, and allow them to coin their own words. Which at first they of­ten do very occasionally; nor, as to this, could they have a fairer, or a more urgent occasion, or that is more self-justifying than in one word to say of that other World, that it is Hades or invisible, when that is truly all that they have to say, or can have any immediate notice of about it.

[Page 17]It hath therefore its rise from our selves, and the penury of our knowledge of things. And is at once both an ingenuous con­fession, with some sort of modest cover, and excuse of our own ignorance. As with Geo­graphers, all that part of this Globe, which they cannot describe, is Terra incognita; and with Philoso­phers, such Phaenomena, in nature, as they can give no account of, they resolve, shortly and in the most compendious way, into some or other occult quality, or somewhat else, as occult.

How happy were it, if in all matters that concern Religion, and in this, as it doth so, they would shut up in a sacred venerable Darkness, what they cannot di­stinctly perceive, it being once by the undeceiving Word expresly asserted, that it is, without, there­fore, [Page 18] denying its reality, because they clearly apprehend not what it is.

With too many their Religion is so little, and their pride and self-conceit so great, that they think themselves fit to be Standards. That their Eye or Mind, is of a size large enough to measure the Creation; yea and the Creator too. And by how much they have the less left them of Mind, or the more it is sunk into Earth and Carnality, the more capable it is of being the measure of all reality of taking the compass, of all be­ing, created and uncreated. And so that of the Philosopher takes place in the worst sense can be put upon it [to see Darkness is to see nothing] All is nullity that their sense reaches not. Hades is with such, indeed, empty, imaginary, Darkness; or in plainer English [Page 19] there is neither Heaven nor Hell, because they see them not.

But we ought to have the grea­ter thoughts of it, not the less, for its being too big, too great, too glorious for our present view: And that it must as yet, rest, as to us, and so let it rest a while, under the name of Hades. The unknown Dominion of our great Lord. Ac­cording to that most express ac­count he at his Ascension gave of the Existence of both parts toge­ther, that less known to us, and that more known, Matt. 28.18. All power is given to me both in Heaven and Earth.

That Death is added, as con­tained also within the limits of our Lord's Dominion, doth expresly sig­nifie his custody of the passage from this Visible World to the In­visible; viz. as he commands the entrance into each distinct part of [Page 20] Hades, the Invisible World, con­sisting of both Heaven, and Hell, so he hath power over Death too, which is the common out-let from this VVorld, and the passage un­to both.

But it withall plainly implies, His very absolute Power over this Visible VVorld of ours also: For it signifies he hath the power of measuring every ones time here, and how long each Inhabitant of this World shall live in it. If it belong to him to determine when any one shall die, it must by consequence belong to him to assign the portion and dimensum of time that every one shall live. Nor is there any conceivable mo­ment in the time of any ones life, wh [...]rein he hath not this power of putting a period by death thereunto, at his own pleasure. He is therefore signified to have the [Page 21] power of every man's life and death at once. And the Power of Life and Death is very high and great Power. He therefore herein implicitly claims, what is elsewhere expresly ascribed to him, Rom. 14.78, 9. None—lives to himself, (i.e. de jure, no man should) or dies to himself: For whether we live, we live unto the Lord, or whether we die, we die to the Lord; whether we live therefore or die, we are the Lords. For to this end Christ both died, and rose again, and revived, that he might be Lord, both of the dead and living.

In summ, here is asserted to him a Dominion over both Worlds; this, in which we live, and that, into which we die, whether the one or the other part of it. And so in reference to Men, who once have inhabited this World, the sense of this [...]ext, and that we are [Page 22] insisting on, is the same. Tho' Ha­des is of vastly larger extent than only to be the receptacle of such as have liv'd here; it having also, in both the parts of it, innumerable Inhabitants who never had a dwelling assigned them in this World of ours at all.

But thus far we have the vast extent of our Lord Christ's Do­minion, competently cleared to be the proper intendment of this Text. And that it never meant so faint and minute a represen­tation of it, as only to make him Keeper of the bottomless Pit. Tho' of that also he hath the Key; as we shall further take notice. But are, now to enquire of, what will tak up less time.

3. The Kind of that Power over so vast a Realm, or manifold Realms, signified by this emblema­tical expression, of having the Keys, & [...].

[Page 23]Every one knows, that the Keys are Insignia; some of the tokens of Power; and according to the peculiarity of the Object, may be, of Divine Power.

The Jews, as some Writers of their Affairs say, appropriate the Keys of three, others of four things to God only. Of Life, or the en­trance into this World. Of the Rain, or the Treasures of the Clouds. Of the Earth (say some Weems.) as of the Granary of Corn. And of the Grave. Of which, says one of their own. —The Holy Blessed, Pirke. R. Elie [...]er. Edit. per G. H. Varst. C. F. one hath the Keys of the Sepulchres in his hand, &c. And, as we may be sure he admits thither, so he emits from thence; and (as he says) in the future Age, the H. B. one will unlock the Treasures of Souls, and will open the Graves, and bring every Soul back into its own body, &c.

[Page 24]Nor is this Key of the vast Hades, when it is in the hand of our Redeemer, the less in the hand of the Holy, Blessed One; for so is he too. But it is in his hand as belonging to his Office, of Mediator between God and Man, as was before said. And properly the phrase signifies Ministerial Power, being a manifest allusion to the common usage, in the Courts of Princes, of entrusting to some great Minister the Power of the Keys; as it was foretold of Eliakim, Isa. 22. that he should be placed in the same high sta­tion in Hezekiahs Court, wherein Shebna was, of whom so severe things are there said; and that the Key of the House of David, should be laid upon his shoulder, &c. ver. 20, 21, 22. And the House of David, being a known Type of the House or Church of God; [Page 25] and he himself, of Christ, who, as the Son, hath power over the whole house, according to this typical way of speaking our Lord is said, Rev 3.7. to have the Key of Da­vid, to open so as none can shut, to shut so as none can open, i. e. to have a final decisive power in all he doth, from which there is no appeal.

Nor could any thing be more congruous, than that having the Keys of the Celestial House of God, the Heavenly Palace of the Great King, the Habitation of his Holi­ness and Glory, in which are the Everlasting Habitations, the ma­ny Mansions, the Places prepared for his Redeemed; he should also have the Keys of the Terrestrial Bethel; which is but a sort of Portal, or Vestibulum to the other. The House of God, and the Gate of Heaven. And as he is implied [Page 26] to have the Keys of this introdu­ctive, preparatory Kingdom of Hea­ven (as the Keys of the Kings Pa­lace, where is the Throne or Seat of Government; and the Keys of the Kingdom must mean the same thing) when he is said to give them to the Apostle Peter, and the other Apostles: This was but a Prelude, and a minute Instance of his Power of those Keys of Hades, and of the glorious Heavenly Kingdom it self contained there­in, which he was not to delegate, but to manage himself immedi­ately in his own Person.

If moreover he were signified by the An [...]el, Rev. 20.1. who was said to have the Key of the bottomless Pit; That also must import a Power, tho' great in it self, yet very little in comparison of the immense Hades, of which he is here s [...]id to have the Ke [...]s. [Page 27] So remote is it, that the Power ascribed to him there, should be the measure of what he here as­sets to himself: And the difference must be vastly greater than it is possible for us to conceive, or pa­rallel, by the difference between having Power over the Palace, & all the most delightful & most spacious Territories in the vastest Empire of the greatest Prince, and only having Power over a Dun­geon in some obscure corner of it Which for the great purposes, whereto all this is it be applied, we can can scarcely too much in­culcate.

And to such application let us now with all possible seriousness and intention of spirit, address our selves. Which will consist in sundry Inferences, or Dedu­ctions, laying before us some suitable matter,

• [Page 28]Partly of our
  • Meditation,
  • Practice.

The former whereof are to prepare, and lay a ground for the latter.

1. Divers things we may col­lect that will be very proper for our deep Meditation; which I shall propose not as things that we can be suppos'd not to have known before, but which are, too commonly, not enough thought on, or considered.

And here we shall somewhat invert the order wherein things lye in the Text, beginning with what is there latter and lower, and thence arising, with more ad­vantage, to what is higher, and of greater concernment. As,

1. That Men do not die at ran­dom, or by some uncertain, acci­accidental by stroak, that as by a [Page 29] slip of the hand, cuts off the thred of Life; but by an act of Divine Determination, and Judgment, that passes in reference to each ones Death. For as the Key signifies Authority and Power, the turning this Key of Death, that gives a Man his Exit out of this World, is an Authoritative Act. And do we consider in what hand this Power is lodg'd? we cannot but appre­hend every such act is the effect of Counsel and Judgment.

What Philosophers are wont to discourse of fortuitous Events in reference to Rational Agents, or Casual, in reference to Natural, must be understood but with re­lation to our selves, and signifies only our own ignorance of futu­rities; but can have no place in the all-comprehending Mind, as if any thing were a contingency unto that. For them that live as if [Page 30] they thought they came into this World by chance; 'tis very natu­ral to them to think they shall die, and go out of it, by chance too, but, when, and as, it happens. This is worse than Paganish Blindness; for besides what from their Poets, the vulgar have been made to believe concerning the three fatal Sisters, to whom they ascribed no less than Deity con­cern'd in measuring every ones Life. The grave discourses which some of them have writ concern­ing Providence, and its extent to the lesser intermediate concerns of Life, much more to that their final great concern of Death, will be a standing Testimony against the too-prevailing Christian Scep­ticism (they ought to excuse the Soloecism, who make it) of this wretched Age! But such among us as will allow themselves the [Page 31] liberty to think, want not oppor­tunity, and means by which they may be assur'd, that not an ima­ginary, but real Deity is immedi­ately and constantly concern'd in measuring our Time in this World. What an awful thought is this! And it leads to a

2 Inference. That it is a great thing to die. The Son of God, the Redeemer of man hath an immediate presidency over this affair He signalizes himself by it, who could not suppose, he should be magnified by a trifle! We slightly say, such a one is Dead! Consider the matter in it self, and 'tis great. A reasonable Soul hath chang'd States! an intelli­gent Spirit is gone out of our world! The life of a Gnat, a Fly, those little Automata, or self mo­ving things, how admirable a production is it! It becomes no [Page 32] man to despise what no man can imitate. We praise the Pencil that well describes the external figure of such an Animalculum, such a little Creature, but the in­ternal vital, self moving power, and the motion itself, what Art can express! But an humane life how important a thing is it! Twas one of Plato's thanksgivings that God had made him a man! How careful a guard hath God set over every mans life! fencing it by the severest Law. If any man shed mans blood, by man shall his blood be shed; and how weigh­ty is the annexed reason! For in the image of God he made man. This then highly greatens this matter. He therefore reserves it wholly to himself, as one of his peculiarities, to dispose of such a life! I am he that kills and makes alive. We find it One of [Page 33] his high titles, The God of the Spirits of all flesh. He had what was much greater to glory in, that he was The Father of spirits, indefi­nitely spoken When he hath all the heavenly Regions, the spacious Hades, Peopled with such Inhabi­tants whose dwelling is not with flesh; (and for vast multitudes of them) that never was, that yet, look­ing down into this little world of ours, this minute spot of his creation, and observing that here were Spirits dwelling in flesh ▪ he should please to be s [...]yl [...]d also the God of those Spirits, signifies this to be with him too an appropriate glory, a glory which he will not communicate farther then he communicates Godhead. And that he held it a divine right to measure the time unto each of them of their abode in flesh, & de­termine when they shall dislodge.

This cannot be thought on-aright, [Page 34] without a becoming, most profound reverence of him on this account. How sharp a re­buke is given to that haughty Prince, The God in whose hands thy breath is hast thou not glorified. Dan. 5.23. That would prepare the way, and we should be easily led on, were we once come to think with reverence, to think also with plea­sure, of this case, that our life, and every breath we draw, is under such a Divine Superintendency. The H. Psalmist speaks of it with high complacency, as the matter of his Song, that he had a God presiding over his life. So he tells us he would have each [...], composed not more of Night and Day, than of Prayer and Praise directed to God under this no­tion, as the God of his life, Psal. 42.8. And he speaks it not grudgingly, but as the ground of [Page 35] his trust and boast, Psal. 31.14, 15. —I trusted in thee, O Lord, I [...]aid thou art my God, my times are in thy hand. That this Key is in the hand of the Great Emmanuel, God with us, will be thought on with frequency, when it is thought on with delight.

3. Our Life on Earth is under the constant strict observation of our Lord Christ. He waits when to turn the Key, and shut it up. Thro' the whole of that time, which, by deferring, he measures out to us, we are under his Eye as in a state of probation. He takes continual notice how we acquit our selves. For his turning the Key, at last, is a judicial act; therefore supposes diligent observation, and proceeds, upon it. He that hath this Key, is also said in the next Chapter, verse 18. to have Eyes like a flame of fire; with these he observes [Page 36] what he hath against one or ano­ther, ver. 20. And, with most in­dulgent patience gives a space of Repentance, ver. 21. and notes it down, if any then repent not, as we there also find. Did secure Sin­ners consider this, how he be­holds them with a flame in his Eye, and the Key in his hand, would they dare still to trifle? If they did apprehend how he, in this posture, stands over them, in all their vain dalliances, idle im­pertinencies, bold adventures, in­solent attempts against his Laws, and Gover [...]ment, presumptuous affronts of his high Authority; Yea or but in their drowsie slum­brings, their lingering delays, their neglects of offered Grace. Did they consider what notice he takes how they demean them­selves under every Sermon they hear, in every Prayer wherein [Page 37] they are to joyn with others, or which perhaps, for customs sake, they put up alone by themselves. How thei [...] hearts are mov'd, or unmov'd by every repe [...]ted Call that is given them to turn to God, & get their Peace made by appli­cation of their Redeemer's recon­ciling Blood. In what Agonies would they be! what pangs of trembling would they feel with­in themselves, lest the Key should turn, before their great work be done!

4. Whatsoever ill designs by this observation he discovers, 'tis easie to him to prevent. One turn of this Key of Death (besides the ma­ny other ways that are obvious to him) disappoints them all, and in that day all their thoughts perish. 'Tis not therefore from inadver­tency, indifferency, or impotency, but deep counsel, that they are [Page 38] permitted to be driven on so far. He that sitteth in the Heavens laughs, and he knows their day is coming. He can turn this Key when he will.

5. His Power as to every ones Death cannot be avoided, or with­stood. The act of this Key is de­finitive, and ends the business. No man hath power over the Spirit to retain the Spirit; nor hath he power in Death, Eccles. 8.8. 'Tis in vain to struggle, when the Key is turn'd; the Power of the Keys, where it is supremely lodg'd, is absolutely decisive, and their Ef­fect permanent and irrevo­cable. That Soul therefore for whose Exit the Key is turned, must thereupon then forthwith depart, willing or unwilling, ready or unready.

6. Souls that go out of this World of ours, on the turn of this [Page 39] Key, go not out of being. He that hath this Key of Death, hath also the Key of Hades, a Key and a Key. When he uses the former, to let them out from this, he uses the latter, to give them their Inlet into the other World, and into the one or the other part of it; into the upper, or the lower Hades, as the state of their case is, and doth require.

Our business is not now with Pagans, to whom the Oracles of God are unknown: If it were, the best and wisest of them who so commonly speak of Souls go­ing into Hades, never thought of their going no whither; nor there­fore that they were nothing. They had reasons, then, which they thought cogent, that induced them, tho' unassisted with Divine Revelation, to conclude they surviv'd their forsaken bodies. And what else could any unbrib'd [Page 40] understanding conclude, or con­ceive? When we find they have powers belonging to them, which we can much more easily appre­hend capable of being acted, with­out help from the body, than by it? We are sure they can form thoughts, purposes desires, hopes; for it is matter of fact, they do it; and coherent thoughts, and thoughts arising from thoughts one, from a­nother. Yea & thoughts abstracted from any thing corporeal, the notions of right and wrong, of Ver­tue and Vice, of moral good, and evil with some agreeable resolves, Thoughts quite above the sphere of matter, so as to form a notion of the Mind, it self, of a spiritual Being, as unexceptionable a one as we can form of a body. Yea of an Original self subsistent Mind and Spi [...]i [...], the Former and Maker of all other. Tis much more [Page 41] apprehensible, since we certainly know that all this is done, that it is done without any help of the body, than how flesh, or blood, or bones, or nerves, or brains, or any corporeal th [...]ng, should con­tribute to such Methods of think­ing, or to any thought at all. And if it can be conceiv [...]d that a Spirit can act without dependence on a body, what should hinder but we may as well conceive it to subsist and live without such dependence? And when we find this power of thought belongs to somewhat in us that lives, since the deserted Carkass thinks not, how reasonable is it to suppose, that as the body lives not of it self, or life is not essential to it, for life may be retir'd and gone, and it remain, as we see it doth, the same body still, that the soul to which the power of thought belongs, l [...]ves of it self, [Page 42] not independently on the first cause, but essentially, so as to receive life, and essence together from that cause, or life included in its essence, so as that it shall be the same thing to it to be, and to live. And hereupon how obvious is it to apprehend that the Soul is such a thing as can live in the Body; which when it doth, the Body lives by it a precarious borrowed life; and that can live out of the Body, leaving it, when it doth so, to drop and die.

These Sentiments were so rea­sonable, as generally to prevail with the more deeply thinking part of Mankind, Philosophers of all sorts (a few excepted, whose No­tions were manifestly formed by vicious inclination) in the Pagan World, where was nothing higher than Reason to govern. But we have life and immortality brought [Page 43] to light in the Gospel, 2 Tim. 1.10. and are forewarned by it that these will be the measures of the final Judg­ment, to give eternal life at last to them who by a patient continu­ance in well-doing, seek honour, Rom. 2.7. glo­ry and immortality. To the rest, indignation, and wrath, v. 8. &c. be­cause there is no respect of persons with God. v. 11. As supposing the dis­covery of another World, even by natural light (much more by the addition of supernatural) to be so clear, as that the Rule of the Vni­versal Judgment, even for all, is most righteously to be taken from hence, and that there is no­thing but a resolution of living wickedly, to be opposed to it.

It is also no slight consideration that a susceptibleness of Religion should among the Creatures that dwell on Earth be so appropriate, and peculiar to Man, and (some [Page 44] rare Instances excepted) as far diffused, as Humane Nature. So as to induce some very considering Men, of the Antients, as well as Moderns, both Pagans and Chri­stians, to think Religion the more probable specifying Difference of Man, than Reason. And whence should so common an impres­sion be, but from a cause as com­mon? Or how can we avoid to think that this signature upon the Soul of Man, a capacity of Reli­gion should be from the same hand that formed the spirit of Man within him, and that a Natural Religiousness, and Humane Na­ture it self, had the same Author. But who sees not that Religion as such, Philo Ju­deu [...], Quod Det [...]r. po­tiori insid. sole [...] ▪ [...]. hath a final reference to a future state? He was no despi­cable Writer (tho' not a Chri­stian) that positively affirmed, hope towards God to be essential to [Page 45] Man; and that they that had it not, were not partakers of the Ra­tional Nature.

'Tis so much the more a de­plorable and monstrous thing, that so many, not only against the light of their own Reason, but of Divine Revelation, are so industrious to unman themselves. And having so effectually in a great degree done it really, and in practice, aim to do it in a more compendious way notionally, and in principle too. And make use (or shew) of Reason to prove them­selves not to be reasonable Crea­tures: or to divest themselves of the principal dignity, and distin­ction of the Rational Nature. And are incomparably herein more unnatural than such as we commonly count [...] upon themselves, who only act against their own bodily life, but these [Page 46] against the much nobler life of their Soul; They against the life of an individual; These against their own whole species, at once. And how deplorable is their case, that count it their interest, to be in no possibility of being happy! when yet their so great dread of a future state, as to urge them up­on doing the most notorious vio­lence to their own faculties to rid themselves of it, is a very con­victive Argument of its reality. For their dread still pursues, and sticks close to them. This shews it lies deep in the nature of things which they cannot alter. The terrible Image is still before their Eyes; and their principal Refuge lies only in diverting, in not at­tending to it. And they can so little trust to their own Sophistical reasonings against it, that when they have done all they can, they [Page 47] must owe what they have of ease and quiet in their own Minds, not so much to any strength of reason they apprehend in their own thoughts, as in not thinking. A bold jeast may sometimes provoke others laughter, when it doth not extinguish their own fear. A suspi­cion a formido oppositi will still re­main, a misgiving, that they can­not nullifie the great Hades, pull down the spacious Fabrick of Heaven, or undermine the pro­found Abyss of Hell by a pro­fane scoff. They will in time discern the difference between the evanid passion of a sudden fright, that takes its rise from imagination, and the fixed dread which is founded in the Reason of things. As one may between a fright in a dream, and the dread of a condemned Criminal, with whom, sleeping, and waking, the [Page 48] real state of his case is still the same. Nor are the things them­selves, remote, or unconnected, God's right to punish a reasonable Creature that hath liv'd in con­tempt of him, and his own reason­able apprehension hereof, or his Conscience both of the fact and desert. They answer as face to face, as the stamp on the Seal, and the impression on the Wax. They would sain make their Reason a protection against their fear, but [...]h [...]t cannot serve both ways. The Reason of the thing lies against them already, and there cannot be an eternal War between the Faculty and the Object. One way or other the latter will over­power the former, and draw it in­to consent with it self: Either by letting it see there is a just true cause of fear, or (assisted by Di­vine Grace) prevail for the change [Page 49] of the sinners course. Where­upon that troublesome fear, and its cause, will both upon the best terms cease together: And that what hath been proposed to con­sideration under this Head, may be the more effectually consider­ed, to this blessed purpose. I add that,

7. The Discovery of the Invisi­ble World, and the disposal of af­fairs there, have a most encourage­ing Aspect upon this World. For both the Discovery and the Dispo­sal are by our Blessed Redeemer, in whom Mercy and Might are met in highest perfection. How fragrant breathings of Grace, how glorious a display of Pow­er are there, in what he here says, Fear not! I am the first and the last; I am he that liveth and was dead, and I am alive for evermore, Amen. And I have the Keys of [Page 50] Hades and of Death. He hath open­ed the Celestial Hades to our view, that it might be also open to our safe entrance and blissful inhabitation. He who was Dead, but Liveth and had made his victorious triumphant entrance before us, and for us: He who had overcome him that had the Power of D [...]ath— Conquer'd the Gigantick Monster at the Gate, gain'd the Keys, and designed herein their deliverance from the fear of Death, who were there­by Subject to Bondage, Heb. 2.14, 15. He who hath abolished Death, and brought Life and Im­mortality to light in the Gospel, 2 Tim. 1.10. 'Tis he who bids us lift up our Eyes, and behold the Heavens opened, and him­self standing at the right hand of God. The horrid, infernal Hades, he hath discovered too, [Page 51] only that we might fear and shun it. But yet more distinctly con­sider, why doth he here repre­sent himself under this Charac­ter, He that liveth and was dead? But that he might put us in mind of that most convictive Argu­ment of his Love, his submitting to Die for us. Greater love hath no Man — And that he might at once, put us out of doubt concerning his Power, that he yet survives, and is sprung up alive out of that Death, victo­rious over it: How amiable is the representation of such Power in conjunction with such Love! The same person having an heart so replenish't with Love, an hand so armed with Power, neither capable of unkind design, or unable to effect the most kind. Behold him in this representati­on! who would not now fall [Page 52] at his foot and adore! Who would hesitate at resigning to him, or be appalled at his disclo­sure of this unknown World!

Do but consider him who makes the Discovery, and who would not expect from him the utmost efforts of Love and Goodness? From him who is the Brightness of his Fathers Glory, and the ex­press Image of his Person! His Essential Image who is Love! From him who came into this wretched World of ours full of Grace and Truth! And who could not have come but by the induce­ment of Compassion to our Mise­ries. From him who knows all things, and whose [...]ye penetrates into every recess of the vast Ha­des: All his own Empire, in whom are hid all the treasures of wis­dom and knowledge: Put who only knows not to deceive: Who [Page 53] hath told us, in his Fathers House are many Mansions, and if it were not so, would have told us that, Joh. 14.2. From him into whose mouth guile never entred, but into whose Lips Grace was poured, and is poured out by them; so that the Ear that hath heard him hath born him witness, and filled with wonder those that heard the Graci­cious words which came out of his Mouth. Who hath told us all concerning that unseen world, that in this our present state it was fit for us to know; and enough, in telling all that will be his fol­lowers, that where he is, there he will have them be, Joh. 17.24.

And consider the manifest ten­dency of the Discovery it self. What doth it mean or tend to, but to undeceive miserable mor­tals, whom he beholds from his high Throne mock'd with shadows, [Page 54] beguiled with most delusive im­postures, and easily apt to be im­posed upon? Foolish, deceived, serving divers lusts and pleasures; feeding upon ashes, and wearying themselves for very vanity; sport­ing themselves in the dust of this minute spot of Earth; wasting their little inch of time, where­in they should prepare for tran­slation into the Regions of un­seen Glory. To these he de­clares he hath formed a Kingdom for all that cover to mend their states, and that his Kingdom is not of this World; that for such as will be of this Kingdom, he will provide better, having other Worlds, the many Heavens a­bove all which he is ascended, at his dispose, Ephes. 4.10. But they must seek this Kingdom and the Righteousness of it in the first place; and desist from their care [Page 55] about other things. He Coun­sels and Warns them not to lay up their Treasure on Earth— but in Heaven, and to let their hearts be there with their treasure. And what can withstand his power who having been dead liveth vic­torious over him that had the power of Death; and is alive for evermore possest of an Eternal state of Life.

And have we not reason to ex­pect the most equal and most be­nign disposal of things in that un­seen World: When he also declares I have the Keys, Rightful Autho­rity, as well as Mighty Power, to reward and punish? None but who have a very ill mind can fear from him an ill management. He first became capable of dying, and then yielded himself to die, that he might obtain these Keys for gracious purposes. He had [Page 56] them before to execute just ven­geance, as he was originally in the [...]orm of God, and without robbery equal with God; an equal sharer in sustaining the wrong that had been done by Apostate Rebels, and an equal sharer in the right of vindicating it.

But that he might have these Keys to open the Heavenly Hades to reduc'd Apostates, to Penitent Believing, Self-devoting Sinners, for this it was necessary, he [...]ould put on Man, be found here in fashion as a Man, take on him the fo [...]m of a Se [...]vant, become obe­dient to Death (even that ser­vile punishment, the Death of the Cro [...]s, Phil. 2.7, 8. For this he is highly exalted into this Power, that every Knee might bow to him, — in hope of Saving Mercy, ver. 9, 10. compared with, Isa 45.22, 23. He had the Keys without this, [Page 57] of the Supernal Hades to shut out all offenders, and of the infernal to shut them up for ever. But that he might have them to ab­solve repenting believers, and ad­mit them into Heaven, and only to shut up in Hell implacable E­nemies. For this he must Die, and live again. He was to be slain and hanged on a Tree, that he might be a Prince and a Savi­our to give Repentance and Remissi­on of Sin, Act. 5.30, 31. That to this intent he might be Lord of the Dead and the Living, he must both Die and Rise, and Live so as to Die no more, Rom. 14.9. These Keys for this purpose, he was only to have upon these terms. He had a right to punish as an of­fended God, but to Pardon and Save, as a Mediating Sin expiat­ing God-Man

[Page 58]But as he was to do the part of a Mediator, he must act equally be­tween the disagreeing Parties: He was to deal impartially on both sides. To render back entire to the injur'd Ruler of the World his vio­lated Rights, and to obtain for us his forfeited favour, as entire. And undertook therefore when as a Sa­crifice he was to be slain, to re­deem us to God by his Blood, Rev. 5.9. To give him back his re­volted Creature, Holy, Pure, Subject and Serviceable, as by his methods, he shall be at last; and procure for him Pardon, Accep­tance and Eternal Blessedness.

When therefore he was to do for us the part of a Redeemer, he was to Redeem us from the Curse of the Law, not from the Command of it; to save us from the Wrath of God, [...]al. 3.13, 14. Rom. [...]. 3. [...]. not from his Government. Had it been other­wise, [Page 59] so firm and indissoluble is the connection between our Duty and [...] f [...]licity, that the Sove­reign Ruler had been eternally in­jured, and We not advantaged. Were we to have been set free from the preceptive obligation of God's Holy Law, than most of all from that most fundamen­tal precept, Thou shalt Love the Lord thy God with all thine Heart, Soul, Might and Mind. Had this been Redemption? Which supposes only what is Evil and Hurtful, as that we are to be Redeemed from. This were a Strange sort of Self-repugnant Redemption, not from Sin and Misery, but from our Duty and Felicity. This were so to be Re­deemed as to be still Lost, and every way lost, both to God, and to our selves for ever. Redeem­ed from loving God! What a [Page 60] monstrous Thought! Redeemed from what is the great Active and Fruitive Principle. The source of Obedience and Blessed­ness. The Eternal Spring, even in the Heavenly State, of Adora­tion and Fruition. This had been to legitimate everlasting Enmity and Rebellion against the Blessed God, and to Redeem us into an eternal Hell of horrour and misery to our selves! This had been to cut off from the Su­pream Ruler of the World for ever; so considerable a [...]imb of his most rightful Dominion, and to leave us as miserable, as ever­lasting separation from the foun­tain of life and blessedness could make us.

When therefore our Lord Je­sus Christ was to Redeem us from the Curse of the Law, it was that the Promised Spirit might be gi­ven [Page 61] to us, Gal. 3.13, 14. who should write the Law in our Hearts, Jer. 31.33. Ezek. 36.27. Fulfil the Righteousness of it in us, by causing us to walk after his dictates, according to that Law, regenerating us, begetting us after Gods Image, and mak­ing us partakers of a Godlike na­ture: So we through the Law be­c [...]me Dead to the malediction and curse of it, that we may Live to God more devoted Lives than e­ver, Gal. 2.19. Thus is Gods lost creature given back to him with the greatest advantage also to it self.

With this design it is apparent our Lord Redeemed us, and by his Redemption acquired these Keys. Nor are we to doubt, but in the use of them, he will dis­pense exactly according to this just and merciful design. And [Page 62] what a perverse distorted Mind is that, which can so much as wish it should be otherwise? viz. That he should save us to the E­ternal wrong of him that made us, and so as that we should be nothing the better, i. e. that he should save us without saving us?

And hath this no pleasant com­fortable aspect upon a lost World? that he who hath these Keys, will use them for such pur­poses, i. e. to admit to eternal bliss, and save to the uttermost all that will come to God by him not willing to be everlastingly alienat­ed from the life of God) because he ever lives to make intercession, or to transact and negotiate for them, (as that word signifies) and that in a rightful way▪ and even by the power of these Keys!

[Page 63]8. That there must be some im­portant Reason why the other World is to us unseen, and so truly bears the Name of Hades. This expresses the state of the case as in fact it is, tha it is a World lying out of our sight, and into which our dim and weak Eye cannot pene­trate: That other state of things is spoken of therefore as hidden from us by a vail. When our Lord Jesus is said to have passed into the Heavens, Heb. 4.14. he is also said to have entered into that within the vail, Heb. 16.19, 20. alluding to that in the Tem­ple of Solomon, and before that, in Moses's Tabernacle; but ex­presly signifying that the Holy places into which Christ entred, not those made with hands, which were the Figure of the true, but Heaven it self, filled with the glo­rious presence of God, where he ap­pears [Page 64] for us, Heb. 9.24. is also vailed from us. As also the Glory of the other State is said to be a Glory as yet to be revealed, Rom. 8.18. And we are told, Job 26.9. The great God holdeth back the face of his Throne, and above, ver. 6. 'tis represented as a Di­vine Prerogative, that Sheol which is there groundlesly rendred Hell) the vast Hades, is only naked before him, lies entirely open to his view, and therein the dark and horrid part of it Destruction (by which peculiarly must be meant Hell) is to him without a covering, not mo [...]e hid­den from his Eye.

Which shews this to be the Di­vine pleasure; so God will have it be, who could have expos'd all to common view, if he had pleased.

[Page 65]But because he orders all things according to the Counsel of his will, Ephes. 1.11. we must conceive some weighty reason did induce hereto, that whatsoever lies beyond this present state of things should be concealed from our immediate view, and so come uno nomine, to be all called Hades. And if the reason of Gods con­duct, and the course of his dis­pensation herein had been equal­ly hidden, as that State it self is, it had been a bold presumption to enquire and prie into it; mo­desty and reverence should have restrained us. But when we find it holds a manifest agreement with other parts of his Counsel, that are sufficiently revealed; and that the excellency of the Divine Wisdom is most conspi­cuous and principally to be be­held and admired, in ordering [Page 66] the apt congruities and corre­spondencies of things with each other, and especially of the ends he proposes to himself, with the Methods and Ways he takes to effect them; 'twere very great oscitancy, and an undu­tiful negligence not to observe them, when they stand in view, that we may render him his due acknowledgments, and honour thereupon.

'Tis manifest that as God did not create Man, at first, in that which he designed to be his final State, but as a Probationer, in a State of Trial, in order to a fur­ther State: So when he Aposta­tized and fell from God, he was graciously pleased to order for him a New Tryal, and put him into the hands of his merci­ful Redeemer, who is intrusted with these Keys, and with the [Page 67] Power of Life and Death over him, to be managed and exer­cised according to the terms plainly set down and declared in His Gospel. Wheresoever he is with sufficient evidence revealed and made known, Men imme­diately come under obligation to believe in him, to intrust and commit themselves into the same hands; to rely upon the truth of his Word, in every thing he reveals, as the ground of their submitting to his Authority in every thing he requires. What concerns their present practice, he hath plainly shewn them, so much as it was requisite they should preapprehend of future Retribu­tions, Rewards and Punishments he hath revealed also; not that they should have the knowledge hereof by immediate inspection, but by taking his word. That as [Page 68] their first Transgression was founded in Infidelity; that they did not believe God, but a lying Spi [...]it against him; their first step in their Recovery, and return to God, should be to believe him, and take his word about things th [...]y have themselves no immedi­ate sight or knowledge of. This point was by no means to be quitted to the first Apostates. As if Gods saying to them, if you Transgress, you shall Die, or go into Hades, was no sufficient inforcement of the Precept, un­less he had given them a distinct view of the States of felicity, or misery, which their Obedi­ence, or Disobedience would lead them into. This had been to give away the whole cause to the revolted Rebels, and rather to con [...]ess errour and oversight in the Divine Government, than im­pute [Page 69] fault to the impugners of it!

This being the State of the Case, How suitable had it been to the design of this Second Trial to be made with Men, to with­draw the vail, and let every ones own Eyes be their informers of all the Glories of the Heavenly State! and hereupon proclaim and preach the Gospel to them, that they should all partake here­in, that would entirely deny them­selves, come off from their own bottom, give themselves up ab­solutely to the Interest, Love, Service and Communion of their Redeemer, and of God in him? To fortifie them against the as­saults and dangers of their Earth­ly Pilgrimage by reversing that Rule, The Just shall live by Faith; even that Faith which is the Sub­stance of the things hoped for, Heb. 10.38. c. 12.1. and [Page 70] the Evidence of things not seen; or by inverting the method, that in reference to such things, We are to walk by Faith, 2 Cor. 5.7. not by Sight, and letting it be. We are to walk by Sight, not by Faith! And that lest any should refuse such Com­pliance with their Great Lord, Whole Hades, should be no long­er so, but made naked before them, and the covering of Hell and De­struction be taken off, and their own Eyes behold the infernal hor­rors, & their own Ears hear the shrieks and howlings of accursed Creatures, that having rejected their Redeemer, are rejected by him. We are not here to con­sider, what course would most certainly effect their Salvation, but what most became the Wise Holy God, to preserve the Dignity of his own Government, and save them too, otherwise Almigh­ty [Page 71] Power could save all at once. As therefore we have cause to acknowledge the kindness and compassion of our Blessed Lord, who hath these Keys, in giving us for the kind, such notices as he hath, of the state of the things in Hades. So we have equal cause to admire his Wisdom, that he gi [...]es us not those of another kind, that should more power­fully strike sense and amaze us more, but instruct us less That continues it to be Hades still, a state of things to us unseen as yet. As the case would have been on the other supposition, the most generous noble part of our Religion had been sullied or lost; & the Tryal of our Faith — which is to be found unto Praise, Honour and Glory at the appearin [...] of Jesus Christ, even upon this account, that they who had not seen him in [Page 72] his mean circumstances on Earth, nor did now see him, amidst all the Glories of his exalted State, yet believing, lov'd him, and re­joyced in him with joy unspeakable, and full of Glory, 1 Pet. 1.7, 8. This Faith, and all the glori­ous tryals of it, with its admira­ble atchievements, and perfor­mances, whereby the Elders here­tofore obtained so good a Report, and high renown on Earth,Heb. 11.2. and which filled the World with wonder, had all vanished into obscurity and Darkness, i. e. If they had believed no more, or no greater things, than every Man besides, had the immediate view of by his own Eye-sight.

And yet the trial had been greater, on another Account, than the Divine Wisdom in conjunction with Goodness, and Compassion, thought fit ordinarily to put sin­cere [Page 73] Christians upon. For who could with any tolerable patience have endured longer abode on Earth, after they should once have had the glory of the Hea­venly state immediately set in view before their Eyes! especially con­sidering, not so much the Suffer­ings, as the impurities of their present State! What for great reason was a special vouchsafe­ment to one Apostle was for as great to be common to all Christians. How great is the Wisdom and Mercy of our Bles­sed Lord in this partial conceal­ment of our future State, and that while so much as is sufficient is revealed, there is yet an Hades upon it, and it may still be said, It doth not yet appear what we shall be, 1 Joh. 3.2.

But as these Majestick Life-breathing words of our Great [Page 74] Lord, do plainly offer the things that have been mentioned (and many more such that might occur) to our Thoughts and Meditation; so will they be thought on in vain, if they be not followed and an­swered by suitable Dispositions, and Actions of Heart and Life. Therefore the further use we are to make of this great Subject will be to lay down

2. Divers correspondent things to be practised and done, which must also suppose dispositions and frames of Heart and Spirit a­greeable thereto.

1. Let us Live expecting a pe­riod to be ere long put to our Life on Earth For remember, there are Keys put into a great hand for this very purpose, that holds them not in vain. His Power is of equal extent with the Law he is to proceed by. And by that [Page 75] it is appointed for all once to Die. Heb. 9.26. Therefore as in the Execution, he cannot exceed, so he will not come short of this appointment: When that once shall be, it belongs to him to determine. And from the course we may observe him to hold, as it is uncertain to all, it can be very remote to none. How short is the measure of a Span! 'Tis an absurd vanity [...]o promise our selves that which is in the power of another. How Wise and Prudent a thing to ac­commodate our selves compo­sedly to his pleasure, in whose power we are! And to live as Men continually expecting to die! There are bands of Death out of which, when they once take hold, we cannot free our selves. But there are also bands of Life, not less troublesome or dangerous. [Page 76] 'Tis our great concern to be dai­ly by degrees, loosening and dis­entangling our selves from these bands; and for preventing the necessity of a violent Rupture, To be daily disingaging our Hearts from an ensnaring World, and the too close em­braces of an over indulged Bo­dy. Tell them resolutely, I must leave them, whensoever my great Lord turns the Key for me, and I know not how soon that may be. It is equally unhappy and foolish to be ingaged in the pur­suit of an impossibility; or in a War with necessity, the former whereof cannot be obtained, the latter cannot but overcome. We owe so much to our selves, and to the ease and quiet of our own Minds, to be reconciled, at all times, to that which may befal us at any time. How confounding [Page 77] a thing is surprizal by that which our selves regret and dread! How unaccountable and igno­minious must it be to pretend to be surprized with what we have so great reason always to expect! And whereof we are so oft fore­warned! Is it no part of Christian watchfulness to wait for such an hour? Tho' that waiting all the days of our appointed time, menti­oned John 14.14. refers to ano­ther change than that of Death, viz. (as the foregoing and following verses shew) That of the Resurrec­tion, yet it cannot but be equally requisite, upon a no less impor­tant reason. And the requests, that the Lord would make us know our end, and the measure of our Days that we may know how frail we are, Psal. 39.4. And that he would teach us so to number our Days that we may apply our hearts [Page 78] to wisdom, Psal 90.12. are equal­ly monitory to the same purpose, as the most express Precepts: As also the many Directions we have to watch and wait for our Lords appearance and coming are as applicable to this purpose. For whensoever his Key opens our passage out of this World, and These Bodies, Hades opens too, and he particularly appears to us, in as decisive a judgment of our case, as his universal appearance and judgment will at last give for all. The placid agreement of our Minds and Spirits with Di­vine determination, both as to the thing, and time, of our depar­ture hence, will prevent the trouble and ungratefulness of be­ing surpriz'd; and our continual expectation of it, will prevent any surprizal at all Let this then be an agreed resolution with us, [Page 79] to endeavour being in such a posture, as that we may be cap­able of saying, ‘Lord whenso­ever thou shalt move thy Key, and tell me this night, or this hour, I'll require thy Soul, thou shalt not, O Lord, prevent mine expectation, or ever find me counting upon many years injoy­ment of any thing this world can entertain me with.’

In further pursuance hereof,

2. Be not over-intent on designs for this present World; which would suppose you to count upon long abode in it. Let them be always laid with a supposition, you may this way, even, by one turn of this Key, be prevented of bringing them about; and let them be pursued with indiffe­rency, so as that disappointment even this way, may not be a grie­vance. [Page 80] A thing made up of thought and design, as our Mind and Spirit naturally is, will be designing one way or o­ther; nor ought we to attempt that violence upon our own Na­tures, as to endeavour the stupi­fying of the intelligent, design­ing Mind, which the Author of Nature hath put into us. Only let us so lay our designs, as that how many soever we form, that may be liable to this sort of disappointment; we may still have one greater and more im­portant, so regularly and surely laid, that no turn of this Key shall be in any possibility to frustrate, but promote it rather▪ The de­sign for the Kingdom of God to be first sought, with his Righteousness, Mat. 6.33. or which is pu [...]sued by seeking Glory, Honour▪ and Im­mortality, to the actual attainment [Page 81] of Eternal Life, Rom. 2.7. may, if prescribed methods be duly observed, have this felicity al­ways attending it, to be [...]ucessful­ly pursued, while we live, and effected when we Die,

But this is an unaccountable vanity under the Sun, that Men too generally form such, projects that they are disappointed both when they do not compass them, and when they do. If they do not, they have lost their labour, if they do they are not worth it. They dream they are Eating, and injoy­ing the fruit of their labour, but they awake, and their Soul is empty. And if at length they think of laying wiser and more valuable designs, the Key turns, and not having fixed their resolution, and begun aright, they and all their thoughts (foolish or more wise) pe­rish together. Because there is a fit [Page 82] season for every fit undertaking, a time, and judgment for every pur­pose, or a critical time, such as is by Judgment affixt to every such purpose, Eccles. 8.6. and be­cause also Men know not their time, c. 9.12. therefore their Misery is great upon the Earth, and as Birds caught in a snare, they are snared in an evil time that falleth suddenly upon them. O miserable, miserable Mortals! So are your immortal Spirits misimployed and lost!

Their most valuable design for another World is seldom thought on in season, their little designs for this World they contrive and p [...]osecute with that confidence, as if they thought the World to be theirs, and themselves their own, and they had no [...]ord over them. This rude insolence that holy A­postle animadverts upon, of such as say, To Day or to Morrow we [Page 83] will goe to such a City, Jam. 4.13, 14, 15. and conti­nue there a [...]ear, and Buy and Sell, and get Gain, whereas they know not what shall be on the morrow. And What is their Life? a Vapour, &c. So much of Duty, and be­coming Behaviour is in the mean time forgotten as to say, If the Lord will we shall live, &c. This is to bear themselves as absolute Masters of their own Lives. How bold an affront to their So­veraign Lord? They feel them­selves well in Health, Strength, and Vigour, and seem resolved it shall be a Trial of Skill who hath the Power, or to whom the Keys belong, till it come to the last irrefragable demonstration, that he changes their Countenance and sends them away, Joh. 14.20. and then they go driven, pluckt, and torn away from their dwelling-place [Page 84] rooted out of the Land of the living, Psal. 2.55.

But if any premonitory de­cays make them doubt the per­petuity of their own abode here, they some what ease their minds by the pleasure they take in think­ing, when they have filled their own Bellies, Psal. 17.14. What they shall leave of their sub­stance to their Babes, and to them that shall come after. And their in­ward thought is, that their Houses shall continue for ever, and their Dwelling places to all Generations; and they call their Lands after their own Names, and their Posterity ap­prove their sayings, think and act as wisely as they, Psal 49.11, 12. — Thus they take upon them, and reckon they for their time, and theirs after them shall still dwell in their own A wise thought! [Page 85] They are the Owners when ano­ther keeps the Keys.

Several other things of like im­port, I shall more lightly touch, that may be collected from what hath been already more largely said, and leave to be further enlarged upon, in your own thoughts, and shall dilate more upon some other, as they are either more material, or less thought on by the most.

3. Be not prodigal of your time on Earth, which is so little in your Power. Because you are not to expect much, make the best use you can of your little. 'Tis so precious a thing that it is to be redeemed, 'tis therefore too precious to be embezelled and trifled away. The connexi­on of those two precepts, Ephes. 5.15, 16. of walking circumspect­ly not as Fools, but as Wise, and [Page 86] that of Redeeming the time more than intimates, that to squander time is a foolish thing. Of the several sorts of things that we make our selves, their shape and frame, shews their use and end. Are we to make a less judicious estimate of the Works of God? If we therefore contemplate our selves, and consider what a sort of Production Man is, Can we allow our selves to think God made him a reasonable Creature on purpose to play the Fool? Or can we live as if we thought so, without reproaching our Maker? But whereas he who hath been the Author to us of such a Nature, cap­able of improving a lifes time in this World unto most valuable purposes, hath also been the Au­tho [...] of such a Law, requiring us to red [...]em time. The reproach will be wholly turned off from [Page 87] him upon our selves, and our consequent ruine be upon our own guilty Heads. And he will find some among our selves, who by the advantage only of the reasonable Nature, common to us and them; that are instructors to us, not to waste our days in va­nity, and will be witnesses against us if we so foolishly consume, what we cannot command.

Some such have unanswerably reprehended the common folly of those that dread the thought of throwing away their whole Life at once, that yet have no regret at throwing it all away by parcels and piece-meal. And have told us a wise Man can find nothing of that value, for which to barter away his time Ne (que) qui [...] quam reperit dignu [...], qu [...]d eum tempor­su [...] per­mutare! Sen..

And we are to consider, that as we are reasonable Creatures we are accountable. That we are [Page 88] shut up in these Bodies, as in Work-houses. That when he that keeps the Keys lets us out, we are to receive the things done in the Body, according to what we have done, whether good or evil, — 2 Cor. 5.10. That it belongs to him that measures our time to Censure it too, and the use we have made of it.

4. Let him be at once both great and amiable in our Eyes, who hath so absolute power over us, and so gracious propensions towards us, i. e. Who hath these Keys, and who acquired them with so merciful intentions, even upon such terms as could not but sig­nifie the greatest compassion and good will towards such as we.

Reconsider, what hath been offered as matter of Meditation, to both these purposes. And now, hereupon, let us endea­vour [Page 89] to have a correspondent sense, inwrought into our Hearts, and to bear our selves towards him ac­cordingly. The power and effica­cy of whole Christianity depends up­on this, and doth very principal­ly consist in it. What a faint, impotent, languishing thing is our Religion, how doth it dwin­dle into spritless, dead form with­out it? Either the form of know­ledge is nothing else but insipid dead notion; and our forms of Worship, only fruitless unpleasant formality, if we have not a vivid sense in our Hearts both of his glorious greatness, and of his ex­cellent loving kindness. As much as words can signifie towards the impressing such a sense into our Hearts, we have in these words, uttered from his own Mouth, so that he may say as that memora­ble type of him once did, you [Page 90] may plainly perceive, it is my Mouth that speaketh to you. I am the first and the last. Gen. 45. I am he that liveth and was dead, and be­hold I am alive for evermore. And hereto he now sets his solemn ra­tifying Seal, Amen. Wherewith he leaves us to pause, and collect, that thus it was brought about, that he could add, and I have the Keys of the vast Hades, the whole unseen World, and of Death.

And God forbid that, now, these words should be with us an empty sound, or a dead Letter! Let us cast in our minds what man­ner of Saluta [...]ion this should be! Doth the Son of God thus vouch­safe to bespeak miserable ab­jects, perishing, lost wretches! How can we hereupon but bow our Heads and Worship! What agitations of affection should we feel within! How should all our [Page 91] internal Powers be moved! and our whole Souls made as the Cha­riots of Amminadib. What can we now be unwilling of, that he would have us be, or do? And as that, whereof we may be assur­ed, he is most willing.

5. Let us entirely receive him, and absolutely resign our selves to him, as our Prince and Saviour. Who would not covet to be in special Relation to so mighty, and so kind a Lord! And can you think to be related to him, upon other terms? And do you not know that upon these ▪ you may? when in his Gospel he offers him­self, and demands you. What can that mean but that you are to receive him, and resign your selves? The case is now brought to this state, that you must either com­ply, or rebel. And what? Rebel against him who hath these Keys, [Page 92] who is in so high Authority over the whole unseen World! Who is the head of all Principality and Power, who is gone into the Hea­vens, the glorious upper Hades, and is at the right hand of God, An­gels, Authorities, Powers being made Subject to him, 1 Pet. 3.21. We little know or can conceive as yet, the several orders and di­stinctions of the Celestial Inhabi­tants, and their great and illustri­ous Princes and Potentates, Thrones, Dominions, &c. that all pay him a dutiful and a joyful subjection and obedience. But do we not know God hath given him a Name above every Name? and that in his Name (or at it, as it may be read, i. e. in ac­knowledgment of his Sovereign Power, every knee must bow, of things in Heaven, on Earth and under Earth, and all confess that [Page 93] he is Lord to the Praise and Glory of God the Father? And who art thou, perishing wretch! that dar'st dispute his Title? or that when all the Creation must be subject to him, wilt except thy self?

And when it cost him so dear, that his vast power might be sub­servient to a design of [...]race, and thou must at last be saved by him, or lost for ever. What can tempt thee to stand out against such Power, and such Grace?

If thou wert to gratifie thy ambition, how glorious a thing is it to be a Christian! a Subject, a Devoted Homager to so mighty a Prince! If to provide against thy necessity, and distress, what course can be so sure and suc­cessful, as to fly for refuge to so Compassionate a Saviour! And dost thou not know there must [Page 94] be to this purpose, an express transaction between him and thee? Wonder he will condescend to it! To capitulate with Dust and Ashes! To Article with his own Creature, with whom he may do what he will! But his merciful condescension herein is declared and known. If there shall be a special Relation settled betwen him and thee, he hath told thee in what way it must be, i. e. by way of Covenant-transaction, and agreement, as he puts his People of old in mind, his way was with them; I entred into Cove­nant with thee, and thou becamest mine, Ezek. 16.8. This I insist upon and press, as a thing of the greatest importance imaginable, and the least thought of: Nor the strange incongruity animad­verted on, viz. That we have the seals of such a Covenant a­mong [Page 95] us, but the Covenant it self slips through our hands. Our Baptism soon after we were born, with some foederal words then, is thought enough, as if we were a Nation of always Minors. Who ever therefore thou art, that hearest these words, or read­est these Lines; know that the Great Lord is express towards thee in his Gospel proposal. Wilt thou accept me for thine, and resign thy self as mine? He now expects and requires thy express Answer. Take his Gospel as from the Cross, or take it as from the Throne, or as from both, 'tis the same Go­spel interwoven of Grace and Au­thority, the richest Grace, and the highest Authority at once inviting and requiring thee to commit and submit thy self unto him. Take heed lest his Key turn before thou have given thy complying answer [Page 96] importing at once both thy Trust and thy Subjection.

Give not over pleading with thy self, with thy wayward stu­pid heart, till it can say to him, "Lord, I [...]ield, thou hast overcome. Till with tender relentings thou hast thrown thy self at his feet, & told him, ‘Lord, I am ashamed, I am confounded within my self, that thou shouldst Die upon a Cross to obtain thy high Power, and that thou art now ready to use it for the saving so vile a miscreant as I! That when thou hast so vast an unknown World, so numberless myri­ads of excellent Creatures in thy obedience, thou shouldst yet think it worth thy while to look after me! and that I should so long have withstood thy kind and gracious overtures and intendments! O forgive my [Page 97] wicked aversion! I now accept and resign.’

And now this being sincerely done, with fulness of consent, with deep humility, with yearn­ing bowels, with unfeigned thank­fulness, and an inward compla­cency, and gladness of Heart.

6. Let your following course in this World be ordered agreeably here­to, in continued dependence, and subjection. As we have received Christ Jesus, the Lord, so we are to walk in him, Col. 2.6. Take him according to the Titles here given him, as Christ —, a Person anointed, authorized, qualified to be both, Jesus, a Saviour, so we are to walk (according to our first re­ception of him,) in continual de­pendence on his Saving Mercy, and and to be a Lord, or as 'tis here ex­prest with eminency, the Lord, so we are to walk in continual sub­jection [Page 98] to his Governing Power. Otherwise our receiving him, at first, under these notions, hath nothing in it but mockery and collusion.

But if his obtaining these Keys, upon the terms here exprest, as ha­ving been dead, and now living, and having overcome Death (as 'tis also Rom. 14.9.) did signifie his having them for saving purposes, as it must, since for other purposes, he had them suf­ficiently before; and if we rec­kon'd this a reasonable induce­ment to receive him, and commit and intrust our selves to him as a Saviour, that he dy'd, and over­came Death? for his Grace in yield­ing to Die, had not rendred him a competent object of trust, o­therwise than in conjunction with his Power in overcoming Death, and so gaining into his hands these [Page 99] Keys: Then, the same reason still remaining, how constant an en­couragement have we to conti­nue accordingly walking in him all our days! How potent an argument should it be to us, to live that life which we live in the Flesh, by Faith in the Son of God who loved us, and gave himself for us? Gal. 2.20. i. e. inasmuch, as having been crucify'd with him (which is also there exprest) we feel our selves to live neverthe­less; yet so as that 'tis not so much we that live, as Christ that liveth in us; who could not live in us, or be to us a spring of Life, if he were not a perpetual spring of Life, in himself.

And consider, how darest thou live otherwise in this Flesh, in this Earthly House, whereof he keeps the Keys, and can fetch thee out at his pleasure? When [Page 100] he hath warned thee to abide in him, that when he shall appear, thou mayest have confidence, and not be ashamed at his coming, 1 Joh. 2.28. He will certainly then ap­pear, when he comes to open the Door, and dislodge thee from this flesh (though there be here a further, and final reference to another appearance, and coming of his) and if he then find thee se­vered, and disjoyned from him (thy first closure with him, not having been sincere, truly uni­tive and vital) how terribly will he look! how confoundedly wilt thou look in that hour!

Neither hast thou less reason to live in continual subjection to him, considering that as he dy'd, and overcame Death that he might have these Keys, so he now hath them, and thou art under his governing Power. The more [Page 101] thou consider'st his right to Govern, the less thou wilt dispute it. When he was spoken of as a Child to us born, that he might become a Man of sorrows, & be sorrowful unto the Death, and have all the sorrows of Death come upon him, he is at the same time said to be the mighty God, Isa. 9.6. & it was declared the Govern­ment should be upon his Shoulders. As he was the first begotten from the Dead, viz. both submitting to Death, and conquering it; so he was the Prince of the Kings of the Earth, (a small part of his King­dom too) his Throne being found­ed on his Cross, his Governing Power, in his Sacrifice, i. e. The Power whereby he so governs, as that he may also save; making these two things the salving the Rights of the Godhead, injured by Sin, and the delivering of the Sinner from an Eternal ruine, to [Page 102] agree, and consist with one ano­ther.

What an endearing obligation is this to obey! That he will be the Author of Eternal Salvation to them that obey him! Inasmuch as, while our obedience cannot me­rit the least thing from him, yet his vouchsafing to govern us doth most highly merit from us. For he Governs by writing his Law in the heart, which makes our heart agree with the Law, and by im­planting Divine Love in us, which vanquishes enmity and disaffecti­on, and vertually contains in its self our obedience, or keeping his Commandments, Joh. 14.15. and 23. 1 Joh. 5.3. Therefore this Government of his, over us, is na­turally necessary to our Salvation and blessedness, and is the incho­ation and beginning of it; as our perfected Love to God, and confor­mity [Page 103] to his Nature, and will, do involve and contain in themselves our compleat and perfect blessed­ness, with which a continued en­mity, or a rebellious, mutinous disposition against God, is natu­rally inconsistent; and would be to us, and in us, a perpetual, e­verlasting Hell.

There can therefore be no in­thralling servitude in such obedi­ence, but the truest liberty, that by which the Son makes us free indeed, Joh. 8.36. Yea a true sort of royalty: For hereby we come in the most allowable sense, to live as we will, our will being con­formed to the will of God. Where­upon that was no high extrava­gant rant, but a sober expression, We are born in a Kingdom, to serve God is to reign. Sen.

And we know this to be the will of God, that all should honour [Page 104] the Son, Joh. 5.23. as they honour the Father. Herewith will the Evangelically Obedient comport with high com­placency; accounting him most highly worthy that it should be so. Wherein therefore the Chri­stian Law seems strictest, and most rigorous in the enjoyned observance of our Lord Christ, herein we shall discern an unex­ceptionable reasonableness, and comply with a complacential ap­probation. And let us put our own hearts to it, and see that without regret, or obmurmura­tion they can readily consent to the equity of the precept.

'Tis enjoyned us (constructive­ly at least) that because Christ Dy'd for us, when we were Dead, quite lost in Death, we that live hereupon, should settle this which our selves as a sixed judgment, and upon that intervening judgment, [Page 105] yield to the constraint of his Love, so as henceforth no more to live to our selves, q. d. God forbid we should henceforth be so profane! we must now for ever have done with that impious, unlawful way of living. What? after this! that we have so fully understood the state of our case, that we should be so assuming, as ever, again to offer at such a thing, as living to our selves, to make our selves Deities to our selves: Or to live otherwise than unto him who Dyed for us and Rose again, 2 Cor. 5.14, 15. This is high and great, and may seem strict and severe. What? to hav [...] the whole stream of all the actions, and aims, the strength and vi­gour of our Lives, to be carried in one entire undivided cur­rent unto him, and (as it must be understood, Gal. 2.19.) to God [Page 106] in him, so as never more to live to our selves, a divided, separate life apart from him! or where­in we shall not finally, and more principally design for him! How high is his claim! but how e­qual and grateful to a right mind! with what a plenitude of con­sent is every Divine Command, (taking this into the Account) e­steemed to be right in all things! So as that whatsoever is oppo­site is hated as a false way, Psal. 119.128. And as the precept carries its own visible reason, the keeping of it carries its own re­ward in it self, Psal 19.11. And is it too much for him who bears these Keys, and obtained them on such terms, and for such ends, to be thus affected towards him!

We are required, without ex­ception, without limitation or reserve, whatsoever we do, whe­ther [Page 107] in word or work, to do all in the Name of our Lord Jesus Christ, Col. 3.17.

Enquire we, Do our Hearts repine at this Law? Do not we? Doth not this World owe so much to him? Why are we allow­ed a place and a time here? Why is not this World a flaming Thea­tre? Is it not fit every one should know under whose Government they live? by whose Beneficence, under whose Protection, and in whose name they may act so, or so, and by whose Authority? Either obliging, or not restraining them, requiring, or licensing them to do this or that? Doth this World owe less to him, that bears these Keys, than Egypt did to Joseph, when thus the Royal word went forth in reference to him? I am Pharaoh, and with­out thee shall no Man lift up his [Page 108] hand or foot in all the Land of E­gypt? How pleasant should it be to our Souls, often to remember and think on that Name of his which we bear, Isa. 26.8. Mal. 3.18. and draw in as vital breath,Psal. 45.6 —11. Joh. 20.28. the sweet odours of it, Cant. 1.3. How glorious a thing should we count it, because he is the Lord our God, to walk in his Name for ever and ever, as all Peo­ple will walk every one in the Name of their God, Mic. 4.5. And then we shall account it no hard Law, whatever we do, to do all in the Name of our Lord Jesus, giving thanks to God the Father by him, and for him; blessing God every Day, that we are put by him, un­der the mild and merciful Go­vernment of a Redeemer. Then, we shall rejocyingly avow, as the Apostle doth, 1 Cor. 9.21. That [Page 109] we are not without Law to God, but under Law to Christ.

VVhereupon, when you find your special Relation is thus set­tled and fixed, unto the great Lord both of this present visible World, and of Hades, or the in­visible World, also, by your So­lemn Covenant with him, and e­videnc't by the continued correspon­dency of your heart and Life, your Dispositions and actions thereunto.

7. Do not regret or dread to pass out of the one World into the other at his call, and under his conduct, though through the dark, passage of Death; remembring the Keys, are in so great and so kind a hand. And that his good pleasure here­in is no more to be distrusted, than to be disputed or withstood. Let it be enough to you, that what you cannot see your self, he sees for you. You have oft de­sired [Page 110] your ways, your motions, your removals from place to place, might be directed by him in the VVorld. Have you never said if thou go not with me, carry me not hence? How safely and fear­lesly may you follow him blind­fold or in the dark any whither! not only from place to place, in this World, but from world to world! how lightsome soever the one, and gloomy and dark the other may seem to you. Dark­ness and light are to him alike. To him Hades is no Hades, nor is the dark way that leads into it to him an untrodden path. Shrink not at the thoughts of this tran­slation, though it be not by escap­ing Death, but even through the jaws of it.

VVe commonly excuse our a­version to Die, by alledging that Nature regrets it. But we do not [Page 111] enough consider that in such a compounded sort of creature as we are; the word Nature must be ambiguous. There is in us a sensitive Nature that regrets it; but taking the case as it is now stated, can we think it tolerable, that it should be regretted by the rea­sonable Nature? unto which, if we appeal, can we suppose it so un­true to its self, as not to assert its own Superiority? or to judge it fit that an intelligent, immortal Spirit, capable of so great things, in another World, should be con­tent with a long abode here. On­ly to keep a well-figured piece of Flesh from putrifying, or give it the satisfaction of tasting meats, and drinks, that are grateful to it, for a few years! And if for a few, why not for many? and when those many were expired, why not for as many more? And [Page 112] the same reason always remaining, why not for alwaies? The case is thus put, because the common meaning of this allegation, that Nature reg [...]ets or abhors this disso­lution; is not that they are con­cerned for their Souls how it may fare with them in another World, which the most little mind or trouble themselves about; but that they are to have what is grateful to them in this World. And was this the end a reasonable Spirit, was made for, when, with­out reason, sense were alike cap­able of the same sort of gratifi­cations? VVhat Law, what Equi­ty? what rule of Decency can oblige the Soul of a Man, capa­ble of the Society, and Enjoy­ments of Angels, to this piece of Self-denial▪ for the sake of his incomparably baser Body? Or can make it fit that the nobler and [Page 113] more excellent Nature, should be eternally subservient to the mean­er, and more ignoble? Especially, considering that if (according to the case supposed) the two last foregoing directions be comply­ed with, there is a sort of Divine Nature superadded to the whole Humane Nature, that cannot but prompt the Soul ennobled by it, to aspire to suitable, even to the highest, operations and enjoyments, whereof it is capable, and, which are not attainable in this present bodily state.

And if there were still a dispute between Nature and Nature, its enough that the great Lord of Hades, and of this present sensi­ble World too, will determine it. In a far lower instance, when the General of an Army commands it upon an enterprize, wherein life is to be hazarded, it would be [Page 114] an ill excuse of a cowardly decli­ning, to say, their Nature regrets and dreads the adventure. The thing is necessary. Against what is so unavoidable as Death, that is an abject mind that reluc­tates. Miser est quicun (que) non vult, Mun­do secum mo­riente, mori Sen. Tr.

Come, then, let us imbolden our selves, and when he brings the Key, dare to die. It is to obey, and enjoy him who is our life, and our all. Say we chearfully each of us, Lord Jesus receive my Spirit, into thy hands I commit it who hast Redeemed it.

8. Let us quietly submit to Di­vine Disposal, when our dear Friends and Relatives are by Death taken away from us. For consider into what hands this affair is put, of ordering every ones decease, and removal out of this into the other World, and who hath these Keys ▪ 'Tis such a one, whose right, if we [Page 115] use our thoughts, we will not allow our selves to dispute, or to censure his administration. His Original Right, is that of a Creator and a God. For all things were Created for him, and by him, Col. 1.16. And without him was nothing made that was made, Joh. 1.2. [...]he First and the Last to all things, v. 17.

His supervening Right, was that of a Redeemer, as hath been al­ready noted from this context, and, as such, he had it by acquisition, dying to obtain it, & overcoming Death! I am he that liveth and was dead. And then, as he else­where declares, by constitution, All Power is given me both in Heaven and on Earth, Mat. 28.19. The word ( [...]) imports rightful Power. And who are we? or any Relatives of ours? whom all the Power of Heaven and Earth hath no right to touch? What ex­empt [Page 116] jurisdiction, can we pretend our selves to belong unto?

Or will we adventure to say, not denying his right, he did not use it well in this case? who is more fitly qualifyed to Judge, than he that hath these Keys? And let this matter be yet more through­ly discuss't. What is it that we find fault with in the removal of this or that person, that was near, and delightful to us? Is it that he was to Die at all? or that he Dy'd so soon? If we say the former; Do we blame the consti­tution, appointing all Men once to Die, by which this World is made a portal to another, for all Men, and whence it was necessa­ry none should stay long in this, but only pass thorough, into that World wherein every one is to have is everlasting abode? Or is it that, when we think it not unfit [Page 117] this should be the general and com­mon course, there should yet have been a particular dispensation for this Friend or Relation of mine?

Let the former be suppos [...] the thing we quarrel at, and con­sider the intolerable consequences of the matters being otherwise; as the case is with this Apostate Sinful World. Such as upon se­cond, better-weighed thoughts, we would abhor to admit into our minds, even as the matter of a wish. What would we wish to Mankind a sinning immortality on this Earth, before which a wise Heathen profest to prefer one Day vertuously spent?Cicer. Would we wish this World to be the everlasting Stage, of indignities and affronts to him that made it? Would we wish there should never be a judg­ment Day? and that all the wise & righteous Councels of Heaven [Page 118] should be ranverst & overturned, only to comport with our terrene & sensual inclinations? Is this our dutifulness and loyal affection to our Blessed Lord, the Author of our Beings, and the God of our [...]ives, whose rights and honours should be infinitely dearer to us than our selves? Is it our kind­ness to our selves, and all others of our kind and order, that are all naturally capable, and many, by gracious vouchsafement, sitly qualified, to enjoy a perfect felicity in another World, that we would have all together confined for ever, to this Region of darkness, im­purity and misery?

Or if it displease us, that our Relatives are not, by some spe­cial dispensation, excepted from the common Law of Mortality? we would, surely, as much have expected an exemption our selves; [Page 119] otherwise our dying away from them, would make the so much regretted separation, as well as theirs from us. And what then, if we were required to draw up our petition? to put it into express words? to turn our wish for our selves, and all our Relatives and peculiar Friends, into a formed, solemn prayer, to this effect, that we are content the Law stand in force, that all the World should Die, with only the exception of some few Names, viz. our own, and of our Kindred, and more inward Friends. What ashamed confounded crea­tures should we be upon the view of our own request! Would we not presently be for quelling, and sup­pressing it, & easily yield to be non­suited, without more ado? What pretence can we have not to think others as apt to make the same request for them, and theirs? And [Page 120] if all the rest of the World shall Die, would we and our Friends dwell here alone! or would we have this World be continued habitable only on this private ac­count, to gratifie a Family! And if we, & our Friends be holy, hea­venly minded persons, how kind were it to wish to our selves, and them, when fit for the Society of Angels and Blessed Spirits above, a perpetual abode in this low Earthly State! VVould we not now, upon riper, second thoughts, rather be content that things should rest as they are; and he that hath these Keys, use them his own way.

But if by all this, we are put quite out of conceit, with the desire of a terrestrial immortality, All that the matter finally results into is, that we think such a Re­lative of ours Dyed too soon. VVe [Page 121] would not have coveted for him an Eternity on Earth, but only more time. And how much more? or for what? If we were to set the time, 'tis like that when it comes, we should be as averse to a sepa­ration, if coexistent, then, as now, and so we revolve into the exploded desire, of a terrestrial im­mortality, back again at last. If we were to assign the reason of our desire, that would seem as in the present case, a plausible one to some, which is mention­ed by Plutarch in his consolation to Apollonius for the loss of his Son, concerning another such case (as he instances in many) of one Elysius an Italian, whose loss of his Son Euthynous, was much aggravated by this, that he was a great Heir. But what was said to that, there, and what is further to be said to any thing of [Page 122] that kind, I shall reserve to a more proper place.

It is a more weighty Allegati­on, and of more common con­cernment; When an useful person is gone, and one very capable of becoming very eminently so. And this requires deeper consideration, and sundry things ought to be considered in order to the quiet­ing their minds, who are apt to behold such darker dispensations, in the course of Providence, with amusement, and disturbance of Spirit, i. e. When they see per­sons of excellent endowments, and external advantages, beyond the most, cut off in their Prime, while the World is cumbred with Drones, never likely to do good, and pestered with such, as are like to prove plagues to it, and do great hurt and mischief to the Age wherein they live. An [Page 123] ancient and not uncommon scru­ple to pious observers heretofore. Wherefore (says Holy Job) do the wicked live, become old, yea are mighty in power? Their seed is established in their sight — Ch. 21.7, 8. When his Seed was cut off before his Eyes. And here let us consider,

1. That this World is in Apo­stacy from God: And though he is pleased to use apt means for its recovery, he doth what he thinks fit herein, of meer grace, and favour, and is under no obligation to do all that he can. His dispensation herein must cor­respond to, and bear upon it the impress of other Divine per­fections, his Wisdom, Holiness, Justice as well as Grace. And for Grace it self, whereas all since the Apostacy lie together in a fearful gulf of impurity, and misery, [Page 124] and some, made more early sensi­ble hereof than the most, do stretch out a craving hand and cry for help. If now a merciful hand reacht down from Heaven take hold of them, and pluck them sooner out; Is this disagreeable to the God of all Grace, to make some such instances, and vouch­safe them an earlier deliverance; tho' they might, being longer delayed, be some way helpful to others, that continue stupid, and insensible?

2. VVhen he hath done much, in an Age, still obstinately un­reclaimable, he may be suppo­sed to let one appear, only with a promising aspect, and in just displea­sure, presently withdraw him, that they may understand they have forfeited such a blessing, to this or that Country, as such a one might have proved.

[Page 125]3. This may awaken some, the more to prize, and improve, the encouragements they may have from such as remain, or shall spring up in their stead, who are gone, and to bless God that the weight of his interest, and of the cause of Religion, doth not hang and depend upon the slender thred of this Mans Life. The God of the Spirits of all Flesh, can raise up instruments as he pleases; and will, to serve his own purposes, though not ours.

4. He will have it known that tho' he uses instruments, he needs them not. 'Tis a piece of Divine Royalty and Magnificence, that when he hath prepared, & polish'd, such an utensile, so as to be cap­able of great service, he can lay it by, without loss.

5. They that are most qualifi­ed to be of greatest use in this [Page 126] World, are thereby also the more capable of blessedness in the o­ther. 'Tis owing to his most munificent bounty, that he may vouchsafe to reward sincere inten­tions, as highly as great ser­vices. He took David's having it in his Heart to build him an House, as kindly as Solomon's building him one. And as much magnifies himself in testifying his acceptance of such as he dis­charges from his Service here, at the third hour, as of them whom he engages not in it, till the ele­venth.

6. Of their early Piety he makes great present use in this World, testifying his acceptance of their works, generally in his word, and particularly by the reputation he procures to them in the minds and consciences, of such as were best able to judge, and even of [Page 127] all that knew them, which may be truly accounted a Divine testimony, both in respect of the object, which hath on it a Divine impress, and speaks the self recom­mending power of true goodness, which is the Image of God, and in respect of the subject, shews the Dominion God hath over minds, engaging not only good Men to behold with complacency of such pleasant, blooming good­ness, correspondent to their own; but even bad Men to approve in these others, what they entertain not in themselves. The same things are accepted with God, Heb. 11.4. and approved of Men, Rom. 14.18. Thus be­ing Dead, they, as Abel, yet speak.

7. And it is a brighter, and more unsullied testimony, which is left in the minds of Men, con­cerning such very hopeful persons [Page 128] as Die in their Youth. They ne­ver were otherwise known, or can be remembred, than as excel­lent Young Persons. This is the only Idea which remains of them. Had they lived longer to the usu­al Age of Man, the remembrance of what they were in youth, would have been in a great degree effac'd, and worn out, by latter things; perhaps blackened, not by what were less commendable, but more ungrateful to the greater part, espe­cially, if they liv'd to come into publick Stations. Their just zeal, and contestations against the wickedness of the Age, might disoblige many, and create them Enemies, who would make it their business to blast them, and cast upon their name and memory all the reproach they could in­vent. Whereas the lustre of that Vertue and Piety which had pro­vok't [Page 129] no body, appears only, with an amiable look, and leaves be­hind nothing, of such a person, but a fair, unblemisht, alluring and instructive Example; which, they that observed them, might, with less prejudic'd minds com­pare with the useless, vicious, Lives of many that they see to have filled up a room in the World, unto ex­tream old age, either to no purpose, or to very bad. And how vast is the difference in respect of usefulness to the world, between a pious, young Gentleman, dying in his youth, that lived long in a little time, untainted by youthful Lusts, and Vanities, and Victorious over them; and an accurst Sinner of an hundred years old, Isa. 65.20. One that was an Infant of days, and though an hundred years old, yet still a Child, that had not fil­led up his days with any thing of [Page 130] real value, or profit to himself, or others, (as some very judici­ous Expositors understand that Text) that (as he aptly speaks) had nothing besides Grey Hairs, Non est quòd quen­quam prop­ter canos aut rugas putes diu vixisse. Non ille diu vix­it, sed diu fuit. Sen. and Wrinkles, to make him be thought a long liver; but who might truly be said not to have liv'd long, but only to have been long in the World. How sweet and fragrant a Memory, doth the one, how rotten and stinking a name, doth the other, leave behind him to survivors!

Therefore such very valuable young Persons as are taken hence in the flower of their Age, are not to be thought, upon that ac­count of usefulness to this World, to have lived in it, that shorter time, in vain.

They leave behind them that testimony, which will turn to ac­count; both for the Glory of Gods [Page 131] grace, which he hath exemplified in them, and which may be im­proved to the good of many who shall have seen that an Holy Life, amidst the temptations that the youthful Age is exposed to, is no impracticable thing; and that an Early Death, is as possible also to themselves.

But besides their no little usefulness in this World, which they leave, we must know,

8. That the Affairs and Con­cernments of the other World, whi­ther they go, are incomparably greater every way, and much more considerable. And to this most unquestionable maxim must be our last and final resort, in the present Case. All the perturba­tion, and discomposure of mind, which we suffer upon any such ac­casion, arises chiefly, from our having too high and great [Page 132] thoughts of this World, and too low, and diminishing thoughts of the other; and the evil must be remedy'd by rectifying our ap­prehensions in this matter. Be­cause that other World is Hades, unseen, and not within the verge of our sense, our sensual minds are prone to make of it a very little thing; and even next to no­thing, as too many, will have it to be quite nothing at all. We are concerned, in duty to our blessed Redeemer and Lord, and for his just honour, to magnifie this his Presecture, and render it as great to our selves as the matter requires, and as our very narrow minds can admit. And should labour to correct it as a great and too common fault, a very gross vulgar Error, to con­ceive of persons leaving this world of ours, as if they hereby [Page 133] became useless; and, upon the matter, lost out of the Creation of God. So is our fancy pre­possest, and filled with delusive Images, that throng in upon it thorough our unwary senses, that we imagine this little spot of our Earth to be the only place of business, and all the rest of the Creation, to be meer vacuit [...], vast, empty space, where there is no­thing to do, and nothing to be enjoyed. Not that these are formed, positive thoughts, or a settled judgment, with good Men, but they are floating imagina­tions, so continually obtruded up­on them, from (what lies next) the objects of sense, that they have more influence to affect the Heart, and infer suitable, sud­den, and indeliberate, emotions of Spirit than the most formed judg­ment, grounded on things that [Page 134] lie without the sphere of sense can outweigh.

And hence when a good man Dies (elder or younger) the common cry is among the bet­ter sort (for the other do less concern themselves) O what a loss is this! Not to be repaired! not to be born! Indeed this is better than the common stupidity, not to consider, not to take it to Heart, when the Righteous Man perisheth, or is taken away. And the Law of our own Nature, obliges and prompts us, to feel, and regret, the losses which af­flict us. But such resentments ought to be followed, and quali­fied, by greater thoughts, arising from a superiour Nature, that ought presently to take place with us, of the nobler employments which God calls such unto, of whom this World was not worthy, [Page 135] Heb. 11.38. And how highly his great and all comprehending interest, is to be preferr'd before our own, or the interest of this or that Family, Country, or Na­tion, on Earth!

And, at once, both to enlarge and quiet our minds, on such oc­casions we should particularly consider,

1. The vast amplitude of the Heavenly Hades, in comparison of our minute spot of Earth, or of that dark Region (whereso­ever it is) reserved for the just punishment of dilinquents, ac­cording to such intimations as the Holy Scriptures give us hereof, which being writ only for the use of us on Earth, cannot be suppo­sed to intend the giving us more distinct accounts of the state of things, in the upper World, than were necessary for us, in this our present state.

[Page 136]But it is no obscure hint that is given of the spaciousness of the Heavenly Regions, when pur­posely to represent the Divine im­mensity, 'tis said of the unconsin­ed presence of the great God, that even Heaven, and the Heaven of Heavens cannot contain him, 1 King. 8.27. 2 Chron. 6.18. How vast scope is given to our thinking minds to conceive Hea­vens, above Heavens, incir­cling one another, till we have quite tired our faculty, and yet we know not how far short we are of the utmost verge! And when our Lord is said to have ascended far above all Heavens, Ephes. 4.10. Whose Arithmetick will suffice to tell how many they are? whose Vrano­graphy to describe how far that is?

We need not impose it upon our selves to judge their rules in­fallible, [Page 137] who, being of no mean understanding, nor indiligent in their enquiries, have thought it not improbable that there may be fixed Stars within view, at that distance from our Earth, that a movable, in as swift motion, as that of a Bullet shot from a Canon, would be fifty thousand years in passing from the one to the other Computa­tion by the Honoura­ble Francis Roberts, Esq Phi­losoph. Transacti­ons for the Months March and April, 1694.. But how much remoter that Star may be from the utmost verge of the Universe, is left altogether unimaginable. I have been told that a very ingenious Artist go­ing about, in exact proportions, to describe the Orb or Vortex to which our Sun belongs, on as large a Table as could be con­venient for him to work upon, was at a loss to find a spot not too big, in proportion, for our Earth, and big enough, where­upon to place the point, made [Page 138] very fine, of one foot of his Compass.

If any suspect extravagancy in our Modern Computations let him take a view of what is dis­coursed to this purpose by a Wri­ter of most unexceptionable wis­dom, and sobriety (as well as most eminent sanctity) in his time Bolton in his four last things, who speaking of Hea­ven, directs us to guess the immeasurable magnitude of it: (as otherwise —so) By the incredible distance from the Earth to the Starry Firmament; and adds, If I should here tell you the several computations of Astro­nomers, in this kind, the summs would seem to exceed all possibility of belief. [And he annexes in his Mar­gin sundry computations which I shall not here recite, you may find them in the Author himself, p. 21.] And yet besides, (as he further adds) the late learnedest of them place above the 8th sphere, wherein all those g [...]orious Lamps shine so bright, three moving Orbs more. Now the Empyrean He [...]ven comprehends all these; How incomprehensible then, must its compass [...]nd greatness necessarily be! But he supposes it possible, the adventure of Mathematicians may be too audaci­ous and peremptory, &c. And concludes the height and extent of the Heavens to be beyond all Human in­vestigation.

[Page 139]Now when the Lord of this vast universe beheld upon this little spot, intelligent creatures in transgression and misery, that he did so compassionately con­cern himself, for the recovery of such as should, by apt methods, be induc't to comply with his merciful design; and appoint his own Eternal Son to be their Re­deemer, in order whereto, as he was God with God, he must also become Man, among Men, one of themselves, and so as God-Man, for his kindness to some, be constituted universal Lord of all. Shall meer pity towards this World greaten it above the other?

But we are not left without ground to apprehend a more im­mediate Reason for his being, as Redeemer, made Head and Lord of all those Creatures that were the Original Inhabitants of the [Page 140] Invisible World. For when it had been said, Col. 1.16. That all things were created by him, not only the visible things on Earth ▪ but the invisible things in Heaven, here is a regression to these latter, who were before (for their greater dignity) generally, first mentioned, and now some enumeration given of them, whether they be Thrones, or Domi­nions, or Principalities, or Powers, and all things again repeated, that these might appear expresly in­cluded, said over again to be created by him, and for him, which was sufficient to express his creative Right in them. 'Tis presently subjoyned, v. 17. And he is before all thin [...]s, and by him all things consist. All owe their stability to him, viz. The men­tioned [...]hrones, Dominions, &c. as well as other things. But how? [Page 141] or upon what terms? That we might understand his Redemptory right was not here to be overlook't, 'tis shortly after added, and ha­ving made Peace by the Blood of his Cross, it pleased the Father (to be repeated out of what went be­fore) by him to reconcile all things to himself; and this by him, iterat­ed, q. d. by him shedding his Blood on the Cross, whether they be things on Earth, or things in Heaven, lest the Thrones, Domi­nions, mentioned before should be forgot. And a word is used ac­commodable enough to the se­veral purposes before expressed, [...], which doth not al­ways suppose enmity, but more generally signifie, upon a sort of commutation, or valuable con­sideration, to procure or conci­liate, or make a thing more firmly ones own, or assure it [Page 142] to himself, though 'tis afterwards used in the stricter sense, v. 21.

I have often considered with wonder and pleasure, that where­as God is called by that higher, and far more extensive Name, the Father of Spirits; He is also pleased so graciously to vouch­safe, as to be styl'd the God of the Spirits of all Flesh, and there­by to signifie, that having an or­der of Spirits so meanly lodged that inhabit frail and mor­tal Flesh, though he have a world of Spirits to converse with, whose dwelling is not with Flesh; yet he disdains not a Relation to so mean and abject Spirits (his Off-spring also) in our World. And that, because this was the place of offending delinquents that he would recover; the Re­deemer should sort himself with them, and, as they were parta­kers [Page 143] of Flesh and Blood, himself likewise take part of the same! This was great, and Godlike! and speaks the largeness, and amplitude of an all comprehend­ing mind, common to Father and Son; and capable of, so, applying it self to the greatest things, as not to neglect the least.

And therefore so mu [...]h the more magnifies God, and our Redeemer, by how much the less considerable we, and our World are. But that hence we should so over magnifie this World, as if nothing were considerable that lies without its compass, is most perversly to misconstrue the most amazing condescension.

The Spirit of God, by Holy David, teaches us to reason the quite contrary way. And from the consideration he had of the vastness, and splendor, of the [Page 144] upper World, of the Heavens, the Moon and Stars, &c. not to mag­nifie but diminish our World of Mankind, and say, What is Man?

And let us further consider,

2. The inexpressible numerous­ness of the other Worlds Inhabi­tants, with the excellencies wherein they shine, and the orders they are ranked into, and how un­likely is it, that Holy Souls that go thither, should want employment? Great concourse, and Multitude [...] of People, make places of busi­ness in this World, and must much more do so, where crea­tures of the most Spiritual, and active Natures, must be supposed to have their residence. Scripture speaks of Myriads (which we read an innumerable company) of Angels, besides all the Spirits of Just Men Heb. 12. Who are sometimes said to be more than [Page 145] any one, (which we causlesly ren­der Man) could number, Rev. 7. [...]. And when we are told of many Heavens, above all which our Lord Jesus is said to have ascend­ed; are all those Heavens, only empty solitudes? uninhabited glorious deserts! When we find how full of vitality this base Earth of ours is, how replenish't with living creatures, not only on the surface, but within it, how un­reasonable is it to suppose the no­bler parts of the universe to be less Peopled with Inhabitants, of proportionable spirituality, acti­vity, liveliness and vigour to the several Regions, which, the re­moter they are from dull Earth, must be supposed still the finer, and apt to afford fit, and suitable habitations to such Creatures? Whether we suppose pure, un­clothed Spirits be to the Natives in [Page 146] all those Heavens, all comprehend­ed under the one Name of Angels, or whether (as some think of all Created Spirits) that they have all vital union with some or other vehicles, Ethereal, or Celestial, more or less fine, and pure, as the Region is, to which they be­long, having gradually associat­ed unto them the Spirits of Holy Men gone from us, which are said to be [...], Angels-fel­lows, Luk 20.36. it is indiffe­rent to our purpose.

Let us only consider them all, as intelligent, Spiritual, Beings, full of Holy Light, Life, active Power, and Love to their common Lord, and one another. And can we imagine their state to be a State of torpid silence, idleness, and in­activity, or that they have not much higher, and nobler work to do there, than they can have, [Page 147] in such a World as this, or in such bodies, as here, they lugg to and fro!

And the Scriptures are not al­together silent, concerning the distinct orders of those glorious Creatures, that inhabit all the Hea­vens, with this upper Hades, must be understood to contain. Tho' it hath not provided to gratifie any ones curiosity, so far as to give us particular accounts of their differences, and distinctions. And though we are not warrant­ed to believe such conjectures concerning them, as we find in in the supposititions Dionysius' his Celestial Hierarchy, or much less the idler dreams of Valentinus, and the Gnosticks about their Aeones, with divers more such fictions, yet we are not to neglect, what God hath expresly told us, viz. That giving us some Account of [Page 148] the Creation, in the Hades, or the invisible part of it; there are Thrones, Dominions, Principa­lities, Powers, Angels, (and else­where Archangels, Authorities, Col. 1.16. with 1 Pet. 3.21. which being terms that import Order, and Government, can scarce allow us not to conceive, that of all those numberless mul­titudes of glorious Creatures, that r [...]plenish and people those spaci­ous Regions of Light, and Bliss, there are none, who belong not to some or other, of those Princi­palities and Dominions.

Whence therefore, nothing is more obvious, than to conceive, that whosoever is adjoyned to them, ascending out of our Wo [...]ld, presently hath his Stati­on assigned him, is made to know his post▪ and how he is to be em­ployed, in the se [...]vice and adoration [Page 149] of the Sovereign Lord of all, and in paying the most regular ho­mage, to the Th [...]one of God and the Lamb. It being still to be re­membred, that God is not wor­shiped there, or here, as an [...], or as though he needed any thing, since he gives to all breath and be­ing and all things, Acts 17. But that the felicity of his most excel­lent Creatures, doth in great part consist, in acting perpetually ac­cording to the dictate of a just & right mind. And that therefor tehey take highest pleasure in prostrati­on, in casting down their Crowns, in shrinking even into nothing, before the Original, Eternal, Sub­sistent Being, that he may be owned as the all in all, because they follow, herein, a most satis­fy'd judgment, and express it when they say, Thou art worthy O Lord, to receive Glory, and Ho­nour [Page 150] and Power, for thou hast created all things, and for thy pleasure they are, and were created, Rev. 4.11. And worthy is the Lamb that was slain, to receive Riches, and Wisdom, and Strength, &c. ch. 5.12.

And they that rest not Night or Day from such high and glo­rious employments, have they no­thing to do? Or will we say or think, because we see not how the Heavenly Potentates, lead on their bright Legions, to present themselves before the Throne, to tender their obeysance, or receive commands and dispatches to this or that far remote Dynasty —; or (suppose) to such and such a mighty Star (whereof there are so numberless myriads. And why should we suppose them not replenish't with glorious Inhabi­tants?) Whither they fly as quick [Page 151] as thought, with joyful speed, under the All-seeing Eye, glad to execute wise and just commands upon all occasions. But alas! in all this we can but darken Counsel with words with­out knowledge. We cannot pre­tend to knowledge in these things; yet if from Scripture intimations, and the concurrent reason of things, we only make suppositions of what may be, not conclusions of what is; let our thoughts ascend as much higher as they can. I see not why they should fall lower than all this. And because we cannot be positive,

Will we therefore say or think, there can be no such thing, or nothing but dull inactivity in those Regions? Because that other World is Hades, and we see no­thing, shall we make little, or next to nothing of it? We should think it very absurd reasoning (if we [Page 152] should use it, in reference to such mean trifles in comparison, and say) there is no such thing as Pomp and State, no such thing as Action or Business in the Courr of Spain or France, of Persia or Japan, because no sound from thence, strikes our Ear, or the beams of Majesty there, dazle not our Eye?

I should indeed think it very unreasonable to make meer magni­tude, or vast extent of space, fil­led up with nothing but void air, Ether, or other fine matter (call it by what name you will) alone, or by it self, a very consi­derable note of excellency, of the other invisible World, above this visible World of ours. But I reckon it much more unreasonable and unenforc't, (to say no more) by any Principles, either of Philo­sophy, or Religion, finding this [Page 153] World of ours (a baser part of the Creation▪) so full of Life, and of living Inhabitants, of one degree or another; to sup­pose the nobler parts of the Uni­verse, still ascending upwards, generally unpeopled, and desert! when it is so conceivable in it self, and so aptly tending to mag­nifie our Creator, and Redeemer, that all the upper Regions be fully inhabited with intelligent creatures, whether meer Spirits, un­clothed with any thing material, or united with some or other mat­ter, we need not determine.

And whereas Scripture plainly intimates, that the Apostate re­volted Spirits that fell from God, and kept not their first Stations, were vastly numerous; we have hence scope enough for our thoughts to conceive, that so spacious Regions being replenisht [Page 154] with intelligent Creatures, always innocent and happy, the delin­quents compared with them may be as despicable for their pau­city, as they are detestable for their apostacy. And that the horrid Hades, wherein they are reserv­ed to the blackness of Darkness for ever, may be no more in propor­tion, nay, unexpressibly less, than some little Rocky Island, ap­pointed as a place of punishment for Criminals, in comparison of a flourishing, vast Empire, fully peo­pled with industrious, rich, sober­minded and unhappy Inhabitants.

We might further consider,

3. The high perfection they presently attain to, who are re­moved, though in their younger years, out of this, into that other World.

The Spirits of just Men are there said to be made perfect. [Page 155] Waving the Olympick Metaphor, which is, at most, but the thing signifying: That which is signi­fied, cannot be less than the con­currence of Natural, and Moral Perfection. The perfecting of all our faculties, mind, will, and active power, and of all holy and gracious excellencies, knowledge, wisdom, love, holiness. The Apostle makes the difference be, as that of a Child, and that of a Man, 1 Cor. 13. And would any one that hath a Child he delights in, wish him to be a Child al­ways, and only capable of Childish things? Or is it a rea­sonable imagination, that by how much we are more capable of acti­on, we shall be the more useless, and have the less to do?

We may further lastly add, that which is not the least consider­able.

[Page 156]4. That all the active, Services, and usefulness, we are capable of in this World, is but transitory, and lies within the compass of this temporary State of things, which must have an end. Whereas the business of the other World, belongs to our final and eternal State, which shall never be at an end. The most extraordinary qualificati­ons for service on Earth, must hereafter, if not by the cessation of the active Powers and Princi­ples themselves, as Tongues, Pro­phecies, and such knowledge as is uncommon, and, by peculiar vouchsafement, afforded but to a few, for the help of many.

[...]hese endowments designed for the Propagation of the Chri­stian Faith, and for the stopping Mouths of gainsayers, must in the use and exercise, at least, by the cessation of the objects, and oc­casions, [Page 157] fail, and cease, and va­nish away, 1 Cor. 13.8. The like may be said of courage and fortitude to contend against pre­vailing wickedness; skill, ability, with external advantages, to promote the impugned interest of Christ, and Christian Religion; of all these there will be no fur­ther use in that other World. They are all to be considered as means to the end. But how absurd were it to reckon the means of greater importance than the end it self? The whole present consti­tution of Christs Kingdom on Earth, is but preparatory and in­troductive to the Celestial King­dom. And how absurd were it to prefer this Temporary Kingdom to the Eternal one, and present serviceableness to this, to perpe­tual service in the other?

[Page 158]'Tis true, that service to God and our Redeemer in this present state, is necessary in its own kind, highly acceptable to God, and justly much valued by good Men. And we ought our selves willingly to submit to serve God in a meaner capacity in this World, while it is his pleasure we shall do so, espe­cially if God should have given any signification of his mind, concerning our abode in the Flesh, some longer time, as 'tis likely he had done to the Apostle Paul, Phil. 1.24. because he says, he was confident, and did know that so it should be, ver. 25. we should be abundantly satisfied with it, as he was. But to suppose an abode here, to be simply, and universally more eligible, is very groundless, and unreasonable. And were a like case, as if a person of very extraordinary abilities and ac­complishments, [Page 159] because he was useeful in some obscure Country Village, is to be looked upon as lost, because his Prince, being in­formed of his great worth, calls him up to his Court, and finding him every way fit, employs him in the greatest affairs of State!

To summ up this matter, whereas the means, are always, according to usual estimate, wont to derive their value from their end. Time, from Eternity. This judgment of the case, that usefulness in this present State, is of greater consequence, and more important, than the affairs of the other World, breaks all mea­sures, overturns the whole frame, and inverts the Order of things, makes the means more valuable than the end: Time more considerable than Eternity; and the concernments of a state [Page 160] that will soon be over, greater than those of our fixed, perma­nent, everlasting State, that will never be over.

If we would allow our selves the liberty of reasoning, accord­ing to the measure and compass of our narrow minds, byast, and con­tracted by private interest, and inclination, we should have the like plausible things to think, concerning such of ours as Die in Infancy, and that when they have but newly look't into this World, are presently again caught out of it; that if they had lived, what might they have come to? How pleasant and di­verting might their Childhood have been? How hopeful their Youth? How useful their Riper Age? But these are commonly thoughts little wiser than theirs, and proceed from a general infi­delity, [Page 161] or misbelief, that whatso­ever is not within the compass of this little, sorry, World, is all emptiness, and nullity! Or if such be pious and more conside­ring, 'tis too plain they do not, however, consider enough, how great a part it is, of Divine mag­nificence, to take a reasonable immortal Spirit from animating a piece of well figured Clay, and presently adjoyn it to the general assembly above! How glorious a a change is made upon their Child in a moment! How much greater a thing it is to be adoring God above, in the Society of Angels, than to be dandled on their knee, or enjoy the best pro­visions they can make for them on Earth! That they have a part to act upon an Eternal Stage! and though they are but lately come into Being, are never to go [Page 162] out of being more, but to be everlasting Monuments, and In­struments of the glory of their great Creator and Lord!

Nor, perhaps, is it considered so deeply as it ought, that it hath seemed meet to the Supream Wisdom, upon a most impor­tant reason, in the case of length­ning, or shortning the Lives of Men, not ordinarily, or other­wise, than upon a great occasion, to interrupt the tendencies of Na­tural Causes, But let Nature run its Course: For otherwise, very frequent innovations upon Na­ture, would make Miracles cheap, and common, and consequent­ly, useless to their proper, great ends, which may be of greater sig­nificancy in the course of Gods Government over the World, than some addition to this, or that Life can be worth. And [Page 163] therefore should this consideration repress our wonderment, why God doth not, when he so easily can, by one touch upon this, or that second Cause, prevent, or ease the grievous pains, which they often suffer that love him, and whom he loves. He reckons it fitter, and they will in due time reckon so too themselves, when the wise methods of his Government come to be unfold­ed, and understood, that we should any of us bear what is un­grateful to us, in point of pain, loss of Friends, or other unplea­sing events of providence, than that he should make frequent, and less necessary breaches upon the common order, and course of Government which he hath establish't over a delinquent, sin­ful, World.

[Page 164]Whereupon it is a great piece of wisdom and dutifulness to­wards our great Lord, not to pray absolutely, peremptorily, or otherwise than with great submis­sion, and deference to his wise and holy pleasure, for our own or our Friends lives, ease, out­ward prosperity, or any external or temporary good thing. For things that concern our Spiritual and eternal welfare, his good and acceptable will is more expresly declared, and made known al­ready, and before hand.

But as to the particular case of the usefulness of any Friend or Re­lative of ours in this, or the other State, the matter must be finally left to the arbitrement and dis­pose of him who hath the Keys o [...] Hades, and of Death. And when by his turn of them he hath decided the matter, we then know [Page 165] what his mind and judgment is, which it is no more fit for us to censure, than possible to disannul. Whatever great purposes we might think one cut off in the flow­er of his Age, capable of serving in this World, we may be sure he judged him capable of serving greater in the other.

And now by this time I be­lieve you will expect to have somewhat a more particular Account of this excellent young Gentleman, whose early De­cease hath occasioned my Dis­coursing so largely on this subject. Not more largely than the im­portance, but much less accurately, than the dignity of it did chal­lange.

He was the Eldest Son of Sir Charles Hoghton, of Hoghton Tow­er, in the County of Lancaster, [Page 166] Baronet, and of the Lady Mary, Daughter of the late Lord Vis­count Masserene, his very Pious Consort.

A Family of eminent Note in that Northern part of the King­dom, for its antiquity, opulen­cy, and interest in the Country where it is seated; and which hath intermarried with some or other of the Nobility, one Gene­ration after another. But hath been most of all considerable, and illustrious, as having been it self, long, the immemorial known seat of Religion, Sobriety, and Good Order, from Father, to Son; giving Example, Countenance, and Patronage to these praise-worthy things to the Country round about. And wherein, hitherto (through the singular favour and blessing of Heaven) there hath not been that visible dege­neracy, [Page 167] that might be so plainly observed, and sadly deplored, in divers great Families. As if it were an exemption from what was so anciently remarked by the Poet, Aetas Parentum, pejor avis, — &c. But on the con­trary, such as have succeeded, have, by a laudable ambition, and emulation, as it were, striven to outshine such as have gone before them in Piety, and vertue.

In this bright and lucid tract and line, was this most hopeful young Gentleman, now arrived to the Age wherein we use to write Man, beginning to stand up in view, and to draw the Eyes, and raise the hopes of observers, and well-wishers, as not likely to come short of any of his worthy Ancestors, and Predecessors. But Heaven had its Eye upon him too, and both made and judg'd [Page 168] him meet for an Earlier translati­on, to a more eminent Station there.

He was from his childhood ob­served to be above the common rate, docile, of quick apprehension, solid judgment, and retentive memory, and, betimes, a lover of Books and Learning.

For Religion; his knowledge of the Principles of it, continually grew, as his capacity did more & more admit, under the Eye and en­deavours of his Parents, and such other Instructors, as they took care he should never want. But his Savour and Relish thereof, and the impression made thereby up [...]n his Soul, was so deep, and so ear­ly, as to be apparently owing to an higher cause, the gracious ope­ration of the Holy Spirit, and a singular blessing thereby, upon his pious Education. And in [Page 169] this way, it could not be easie to such as were his most diligent, & constant observers, to conclude, or conjecture, when God first began to deal with his Spirit.

Above ten years ago, I had opportunity for a few days, to have some converse with him, in his Fathers House. And, as I could then perceive, his Spirit was much tinctured with Religi­on; so I received information, that for a considerable time be­fore, there constantly appeared in him such specimina of serious Piety, as were very comfortable to his Parents, and might be instruc­tive to others, that took notice of them.

In the course of divers follow­ing years, he greatly improv­ed, under Domestick, and Private Instruction, both in Grammar-Learning, and Academical Stu­dies, [Page 170] for which he wanted not apt helps. When there was great reason to hope he was so well establish't in Religion and Ver­tue, as neither to be shock't by the importunate temptations of a sceptical vicious Age in the gene­ral, or betrayed by the facility of his own youthful Age. His prudent, worthy Father, judged it requisite, and not unsafe, to adventure him into a place of more hazard, but greater advan­tage, for his accomplishment in that sort of culture, and polish­ing, that might, in due time, ren­der him both in reality, and with better reputation, serviceable in a Publick Station, i. e. where he might gain such knowledge of the World, of Men, and of the Laws of his Country, as were proper for his rank, and one that was to make such a figure in the Nati­on, [Page 171] as it was to be hoped he might. And upon that Account, not yet a year agoe, brought him up to London, entered him in the Temple, took for him con­venient Lodgings there, and left him settled, unto mutual satis­faction.

He was little diverted by the noise, novelties, or the gaities of the Town, but soon betook him­self to a course of close Study; discontinued not his converse with God, and thereby learn't, and was enabled, to converse with Men, warily, and with caution; so as he might be continually im­proving and gaining good, with­out doing, or receiving hurt.

The Substance of the follow­ing Account, I received from a pious intelligent young Man, who several years attended him before his coming to Town, and [Page 172] afterwards, to the finishing of his course.

Mr. Hoghton's early Seriousness, increased with his years. His deport­ment was grave, composed, without any appearance of Pride, which he carefully avoided His diligence in Study was unusual, and his profi­ciency very great; neither was this less an effect of his Conscientious­ness in the improvement of his time, than of his desire after know­ledge.

As to his demeanour, and perfor­mance of Duties, towards his seve­ral Relations, his self denial, his sedateness of mind, his fear of sin, his tenderness of Conscience, love of the best things, and unconcerned­ness about things of an inferior Na­ture, so far as hath fallen un­der my observation, in near six [Page 173] years time, I believe few, if any of his years, did exceed him.

In his Sickness he was very pati­ent, submissively undergoing those heavy stroakes it pleased God to lay upon him.

Vpon his apprehension of Death, he seemed very little discouraged, but quietly resigned himself into the hands of the all-wise Disposer of All things.

Some time before his Sickness, and in the time of it, he said, Afflic­tions were very proper for [...]ods Children, and those that were ne­ver Afflicted, had reason to question the Truth of their Grace, and Gods Love to them, quoting that Scrip­ture, If ye are without chasten­ing, then are ye Bastards, and not Sons.

He often repeated those words, in the beginning of his illness.

[Page 174]— 'Tis an hard thing to make our Calling, and our Election sure.

— I desire to glorifie God. —

When he understood, from some expressions of his Physician, how dangerous his Distemper was, he said, he knew very well the mean­ing of his Physicians words; But that however it proved, he hoped he was safe.

He was so strict in the observation of the Lords day, that if he hap­pened to lie longer than ordinary in the Morning, he would continue the later in Duties, in the Evening; saying, we ought not to make that Day shorter than other Days.

Though he was very intent on his Studies, yet on Saturdays he always broke them off at Noon, and spent the Afternoon in reading Di­vinity, and preparing himself for the Lords Day.

[Page 175] He was always constant in his secret Duties, and suffered nothing to hinder him from the performing of them.

Before he expired, he spoke with great assurance of his Future hap­piness, and hopes of meeting his Relations in Glory. Thus far goes that Account.

His Sickness was short. When, hearing of it, I went to visit him, I was met in an Ante-chamber, by his ingenious, dear, Brother, to whom it is no reproach to be se­cond to him, and who, it is to be hoped, will be at least, truly so; making him, though a fair Ex­ample, yet not a Standard; who hath for divers years, been most intimately conjunct, and con­versant with him, known his way, his Spirit, his manner of Life, his purity: And may be led on, and [Page 176] excited thereby, wherein he hath observed him to excel others, to endeavour not to come short, but, if it were possible, to excel him; remembring, he is to be the next solace of his Parents, hope of his Family, and resort of his Country (if God shall vouch­safe to continue him) in succeed­ing time.

From him, I had little expecta­tion of finding his Sick Brother in a conversable condition; the malignity of his Feaver having, before seized his head, and very much disordered his intellectuals; but going in, I was much surpri­zed to find it so far otherwise. He presently knew me; & his under­standing that served him for little else, fai [...]ed him not in the con­cernments of Religion, and of his Soul. There was not an im­proper or misplac't word (tho' [Page 177] the case could not admit of in­terchanging many) that came from him. Concerning the sub­stance of the Gospel of Christ, (as it could be shortly summed up to him) he said, he had no doubt, and his transactions with Christ himself, accepting him; resign­ing, and entrusting himself abso­lutely, and entirely to him, and God in him, were so explicite, distinct, & clear, as could leave no place of doubt concerning him. He profest his concurrence to such requests, as were put up to God concerning him; and the next Morning, slept quietly in the Lord.

Nor now will it be unfit, to shut up the Discourse, with some few, suitable Reflections, upon this double Subject. The Text, and This Providence, taken to­gether.

[Page 178]1. How happy is it! when this Power, of our Great Redeemer, and Lord, mention'd in the Text, and a preparation, with chearful willingness, dutifully to comport with it, concur and meet toge­ther, as they have done in this instance. Our Lord hath shewn his Power. He asserted it, in the Text. In this Instance he used it, giving an open Testimony, that he takes it to belong to him, to make such translations from one World, to another, whensoever he judges it a fit season. Nor is so­licitous, whether men acknow­ledge his right, so to do, or no; or what Censures they will pass upon what he hath done. He doth his own work, and leaves men to their own talk, or mutterings, or wonder, or amusement at it, as they will. So it becomes Sove­reign Power to do, establish't upon [Page 179] the most unquestionable founda­tions; exercis'd according to the wisest and most righteous Measures. He hath used his own right, and satisfied himself in the use of it. He thought not himself concern'd to advise with any of us, about it, who, as his Counsellor, should in­struct him? Isa. 40.13. Rom. 11. v. 34. He owes so much to himself, to act as unaccountable to no one, nor liable to any ones controll.

Here is most rightful, resistless Power, justly and kindly us'd on the one hand;

And, on the other, how placid, how calm, a resignation! Here was no striving! no crying! no reluctant motion, no querulous, repining voice. Nothing but peaceful, filial submission; a wil­lingness to obey the Summons given.

This was an happy accord, the [Page 180] willingness of this departing Soul, proceeding not from stupidity, but trust, in him who kept these Keys; and such preparedness for removal, as the Gospel requir'd. O happy Souls! that finding the Key is turning, and opening the door for them, are willing to go forth upon such terms, as knowing whom they have believed, &c. And that neither principalities or powers —life or death— &c. can ever se­parate them from the Love of God in Christ Jesus their Lord. Life, they find, hath not separated—where­of was the greater danger; and Death is so far from making this separation, that it shall compleat their Vnion with the blessed God in Christ, and lay them infolded in the everlasting Embraces of Di­vine Love! Happy they! that can hereupon welcome Death! and say, Now, Lord, lettest thou thy [Page 181] Servant depart in peace! that, be­fore, only desired leave to die, and have, now, obtained it; that are, with certainty of the Issue, at the point of becoming compleat Vi­ctors, over the last Enemy; and are ready to enter upon their Triumph, and take up their [...], Death is swallowed up in Victory. O Death, where is thy sting! O Grave, where is thy Victory! — Thanks be to God, who giveth us the Victory through Jesus Christ our Lord. Happy Soul! here will be a speedy end of all thy griefs, and sorrows, they will be presently swallow'd up, in an absolute ple­nitude and fulness of Joy. There is already an end put to thy tor­menting cares and fears; for what Object can remain to thee, of a rational fear, when once, upon grounds (such as shake not under thee) thou art reconcil'd to Death? [Page 182] This is the most glorious sort of Victory, viz. by reconciliation. For so, thou hast conquered, not the Enemy only, but the Enmity it self, by which he was so. Death is be­come thy Friend, and so no lon­ger to be feared; nor is there any thing else, from whence thou art to fear hurt; For Death was thy last Enemy, even this bodily Death! The whole Region beyond it, is to one in thy case, clear, and serene, when to others, is reserved the blackness of darkness for ever. There are no terrible [...], no for­midable consequences, no reserves of misery, no treasures of wrath to be feared by thee. To one, in thy condition, may that, without hesitation,Sen. [...]r. be apply'd, nihil me­tuit, qui optat mori; He fears no­thing, who desires to die. What is the product of some mens infide­lity, is the genuine product of [Page 183] their faith. From so contrary Cau­ses may proceed the same Effect. The Effect, a willingness to die, or a bold adventure upon Death, is the same, but only in respect of the general kind; with great diffe­rences in the special kind, accord­ing to the difference and contra­riety of the Causes, whereof they discernibly tast and savour. With Infidels, it is a negative, dead, stu­pid, partial willingness, or but a non-aversion; and in a lower, and much diminished degree; Or if some present, intolerable, dis­graceful calamity urge them, a rash, obstinate, presumptuous rush­ing upon Death; because they do not consider consequences. With Believers, such as in reference to the concernments of the other World do walk by faith, while as yet, they cannot walk by sight, in reference to those things, 2 Cor. [Page 184] 5.7. it is a positive, vital, courage, v. 8. [...]. We are confident, and a pre­ponderating inclination of will; We are willing rather to be absent from the body, and to be present with the Lord; because (as is manifest) they do consider consequences, and how blessed a state will certainly ensue! How vast are these special differences, of the same thing in the general, willingness to die!

O the transports of Joy that do now most rationally result from this state of the Case! when there is nothing left, lying between the dislodging Soul, and the glorious unseen World, but only the dark passage of Death; and that so little formidable; considering who hath the Keys of the one, and the other. How reasonable is it upon the account of somewhat com­mon herein, to the Redeemer, and the Redeemed, (altho' every thing [Page 185] be not) to take up the following words, that so plainly belong to this very case. Therefore my heart is glad, and my glory rejoyceth; my flesh also shall rest in hope. For thou wilt not leave my Soul in Sheol, or Hades; thou wilt not forsake, or abandon it in that wide World, neither wilt thou suffer thine holy one to see corruption. Thou wilt shew me the path of Life; the path that leads unto that presence of thine, where is fulness of Joy; and to those pleasures which are at thy right hand; or in thy power, and which are for evermore; and shall never admit either of end, or di­minution, Psal. 16.9, 10, 11.

Now, what do we mean to let our Souls hang in doubt? why do we not drive things for them, to an issue? Put them into those same safe hands that holds these Keys; absolutely resign, devote, [Page 186] entrust, and subject them to him; get them bound up in the bundle of Life; so adjoyn and unite them to him (not doubt­ing but as we give them up, he will, and doth, in that instant, take hold of them, and receive them into union with himself) as that we may assure our hearts, that because he lives, Joh. 14.19. we shall live also. Thus the ground of our hope becomes sure, and of that joy which springs from such an hope. Rom. 5.2. Our Life, we may now say, is hid with Christ in God (even tho' we are, in our selves, dead, or dying Creatures) Col. 3.3. Yea, Christ is our Life, and when he, who is our Life, shall appear, we shall appear with him, in glory, verse 4. He hath assured us, that be­cause he is the Resurrection, and the Life; he that believeth in him, tho' he were dead, shall yet [Page 187] live. And that, whosoever lives, and believes in him, hath thereby, a life already begun in him, in respect whereof he shall never die, Joh. 11.25, 26. What now can be surer than this? so far we are at a certainty, upon the included supposition, i. e. that we believe in him.

And what now remains to be ascertain'd? what? Only our own intervening death? we must, 'tis true be, absent from these bodies, or we cannot (as we would) be present with the Lord. And is that all? can any thing now, be more certain than that? O happy state of our Case! How should our hearts spring and leap for our joy, that our affairs are brought into this posture! that in order to our perfect Blessedness, nothing is farther wanting but to die. And that the certainty of death, com­pleats [Page 188] our assurance of it. What should now hinder our breaking forth into the most joyful thanks­givings, that it is so little doubtful we shall die! that we are in no danger of a terrestrial Immorta­lity! and that the only thing that it remain'd we should be as­sured of, is so very sure. That we are sure it is not in the power of all this World, to keep us always in it. That the most spiteful Enemy we have in all the World, cannot do us that spite, to keep us from dying! How gloriously may good Men triumph, over the impotent malice of their most mischievous enemies, viz. that the greatest mischief, even in their own Account, that it can ever be in their power to do them, is to put it out of their own power ever to hurt them more (for they now go quite out of [Page 189] their reach) They can (being permitted,) kill the body, and after that (Luke 12.4.) have no more that they can do. What a remarkable, significant, after that, is this? what a defiance doth it import of the utmost Effort of humane power and Spite! that here it terminates! 'tis now come to its ne plus ultra!

And so we are to look upon all our other Trials and Afflictions, that in any providential way may befall us; we may be sick, in pain, in poverty, in disgrace, but we shall not be alwaies in mortal flesh, which is the subtra­tum, and the root of all the rest. Can we be upon better terms, ha­ving but two things to be con­cerned about, as necessary to our Compleat Felicity, union with Christ, and disunion from these bodies? God is graciously [Page 190] ready to assist us, in reference to the former, tho' therein he requires our care, subserviently hereto: in reference to the latter, he will take care himself, in his own fit season, without any care or con­cern of ours in the matter. And only expects us to wait with pati­ence, till that sit season Come. And come it will, perhaps, sooner than we may think. He doth not, alwaies, go by our measures in judging of the fit season; as this present instance shews.

2. From the text, taken in conjunction with this act of provi­dence, we may observe the great advantage of a pious Education. Tho' the best means of such E­ducation do not always prove Effectual; yet this being much the more probable course, upon which to expect Gods blessing, than the Parents prophane negli­gence [Page 191] of the souls of their Chil­dren; such an example, wherein God by his blessing testified his approbation of Parental care and diligence; should greatly quicken the endeavours of Parents herein; as hoping, hereby, to serve his great, and merciful, and most principal design, who hath these Keys; and whose office it is, to transmit Souls, when they are prepared and ready, out of this World of ours, into that Blessed glorious World above. And, though they may think themselves disappointed, when thorough Gods blessing upon their endeavours, they have edu­cated one, to such a pitch, as this young Gentleman was raised and brought up unto; with a Prospect, and Hope of his having a long course of service to run thro' here on the Earth: Yet let Pa­rents [Page 192] hence learn to correct what was amiss, or what was wrong; not what was right, and well. Their Action and Endeavour was, what ought to be. Their Error or Mi­stake (if there was any) was more principally, as the Case is here stated, about their design, and end. Not that they designed such an end, for that also was very justi­fiable, and laudable: But if they designed it as their more principal end; Which the Case, as it is now put, supposes, that is, that they take themselves to be disappointed, for no Man complains of it as a dis­appointment, if he miss of an in­ferior end, and attain that which is far nobler, and more excellent. Our great aim should be the sub­serving the design of the Great Lord of Heaven and Earth; which ultimately and supreamly refers to the heavenly, eternal [Page 193] state of things; & that Souls may be ripen'd and fitted for that, and to do service here on Earth, subordinately to the other; and while they are in Preparation for the heavenly state. His principal design must be for that which is principal And concerning that (as was formerly argued) there can be no more doubt than whether Heaven or Earth, Eternity or Time, a fixed, permanent, everlasting, or a tem­porary, transitory, vanishing state of things be more valuable, and to be preferred.

Our Redeemer hath acquired, and doth use these Keys, for the translating of Souls, assoon as he shall judge them meet to be Par­takers of the Inheritance of Saints in Light, Col. 1.12. Some he makes meet much earlier than others. His design, so far as it is known, or may be supposed, [Page 194] should give Measure to ours; therefore ours must be to make them meet, as early, for his pur­poses, as is possible; as knowing it cannot be too early: They were devoted to him early, and pur­suantly hereto, no time should be lost from the great Business of fitting, and forming them for him; inasmuch also, as the same Quali­fications, viz. that are of hig­est Excellency, and Value, do equally prepare them to serve, and glorifie him, in either World, as he shall chuse to, dispose of them. And it unquestionably belongs to him to make his Choice, as it does to us, to endeavour to make them ready. If any of us, having purposely educated a Son for the Service of his Prince, and present him accordingly, we would sub­mit it to his Pleasure, to chuse the Station, wherein he shall serve [Page 195] him: Especially if he be a Prince of celebrated Wisdom, and Good­ness. And should we complain, That he is put early, into a Sta­tion of much higher Dignity, than we thought of?

How lit [...]le is this Matter con­sidered, by most, that go under the Name of Christian Parents; that are (more generally) very solici­tous to have, as they call it, their Children Christ'ned. But never have it in their Thoughts to have them educated in the Knowledge of Christ, or train'd up for Christ. As if their Baptism were intended for a Mockery, their Education in the whole course of it, hath no such reference. 'Tis how they may with better Reputation, bear up, not the Name of Christ, but their own. Their Aim, looks no higher, than that they may inherit their Lands, maintain the Honour [Page 196] of their Families; appear (if such be their own Rank) well-accom­plisht Gentlemen: And of some of those little things that are thought requisite hereto, we may say as our Saviour did in another Case, These things ought ye to have done, and not to have left the other (the much greater things) un­done.

What should hinder, but that learning to Sing, or Dance, or Fence, or make a modish Leg, might consist with learning to know God in Christ, in which Know­ledge stands Eternal Life! What­soever hath real Excellency, or hath any thing in it of true Orna­ment, will no way disagree with the most serious Christianity. And how lovely is the Conjunction of the well-accomplisht Gentleman, and the serious Christian! Only sever Inconsistencies, as how fashionably [Page 197] to Curse, and Swear, and Damn, and Debauch, which are thought to belong to good Breeding in our Age.

Let not Religion, Reason, Shame, and Common Sense, be so totally abandoned all at once, as that the same Persons shall take care to have their Children baptized into Christ's Name, and be taught to renounce, by their Deeds, that Great Name, almost assoon as they can pronounce the Word.

Where so direct a Course is not taken to make those of the succeeding Age ignominionsly bad, yet how little is done, towards the making of them truly, and useful­ly good? Much Care is taken to shape, and adorn the out-side of the Man, how little to form, and furnish their Minds! Here, if they can be brought to make, or judge of a Verse, or a Jest, or a [Page 198] piece of Wit, 'tis a great Attain­ment. Or if, at Home, they can have them taught so much Law, as shall, hereafter, enable them to squeeze their Tenants, and quar­rel with their Neighbours, or so much of Behaviour, as shall qualifie them to keep Gentlemen Com­pany; Or if (as our pious Poet phrased it) they Ship them over, the thing is done. Then, they shall be able to talk a little of the Fashions of this or that Foreign Country, and make much the better Figure in their own.

But if, with all other parts of useful Knowledge, and good Breed­ing, that are thought requisite for this World, they be also well-instructed touching their Redeem­er's Dominion over it, and the other World also; and concerning the Nature, Constitution, Design, Laws, and Priviledges of his [Page 199] Kingdom; If it be seriously en­deavoured to make them apt, and prepared, Instruments of serving his Interest here, as long as he shall please to continue them in any Station, on Earth; and that they may also be made meet to be Partakers, at length, of a far more excellent Inheritance, than an earthly Parent could entitle them to, that of the Saints in Light, Col. 1.12. If they can be fitted to stand in the Presence of the Eternal King, and to keep com­pany with Angels, and blessed Spi­rits above! How worthy and noble a design is this! And with what satisfaction is it to be reflect­ed on, if the Parents have ground to apprehend, they are herein, nei­ther unaccepted, nor disappointed!

3. It is of ill presage to our Land, that when he that hath these Keys, uses them in the so early tran­slation [Page 200] of so hopeful a Person as this young Gentleman was, so few such are observed to spring up, for the support of the truly Christian Interest, in the succeeding Genera­tion. That the act of our Great Redeemer and Lord, herein, was an act of Wisdom, and Counsel, we cannot doubt. Against the Righ­teousness of it, we can have no ex­ception. The kind design of it, to­wards them whom he so tran­slates, is so evident in the visible agreement of their spirit and way, with the Heavenly State, as their end, as puts that matter out of question. But we are so much the more to dread the conse­quences, and to apprehend what may make our hearts meditate terror.

By the Christian Interest, I am far from meaning that of a Party. But what every one must take [Page 201] for Christianity, that will acknow­ledge there is any such thing. And for the support of that, in the most principal Doctrines, and Laws of it, what is our prospect?

To go down here somewhat lower.

Let us suppose a rational sus­ceptibleness, or capacity of Reli­gion, to be the difference of Man, wherein the Controversie may seem to admit of being com­promis'd; whether it be Religion, alone, or Reason, alone, of which this must be said, that it distin­guishes Man from the Inferiour Creatures. And let it be Reason, with this addition, an aptness (suspicere numen) to be imprest with some Religious Sentiment, or to conceive of, and adore, an Original Being. The wise, and mighty Author, and Cause of all things. And now, how near [Page 202] akin are Religion, and Humanity

Let us, next, understand Chri­stianity, to be the Religion of fal'n Man, designing his Recove­ry, out of a lapsed, and lost State; i. e.

Man having violated the Law of his Creation, and offended a­gainst the Throne and Govern­ment of his Creator, the Supream, and Vniversal Lord of all. It was reckon'd not becoming so great a Majesty (tho' it was not in­tended to abandon the Offen­ders to an Universal Ruine, with­out Remedy) to be reconcil'd, otherwise than by a Mediator and a Reconciling Sacrifice. For which, none being found competent, but the Eternal Son of God, the Brightness of his Glory, and the express Image of his own Person, who was also the First and the Last, the Lord God Almighty; and par­taking [Page 203] with us of flesh & blood, was capable, and undertook to be both Mediator and Sacrifice. It seem'd meet to the offended Majesty, to vouchsafe Pardon and Eternal Life, and the renewing Grace requisite thereto, to none of the Offenders, but through him; and accept from them no Homage, but on his Account. Requiring wheresoever the Gospel comes, not only Repentance towards God, but Faith in our Lord Jesus Christ, as the Summary of the Counsel of God contain'd therein, Acts 20.21—27. And that all should honour the Son, as he the Father requires to be honoured, John 5.23.

Whereas now so apt a Course as this was establisht, for restor­ing Man to himself, and to God, through the Influence of the Bles­sed Spirit, flowing in the Gospel-Dispensation, from Christ as the [Page 204] Fountain: What doth it portend when, amidst the clear Light of the Gospel, that affords so bright a Discovery of the Glorious Re­deemer, and of all his apt Me­thods for bringing to full effect, his mighty Work of Redemption, an open War is commenc'd a­gainst him, and his whole Design, by Persons, under Seal, devoted to him! If there were but one single Instance hereof in an Age, who would not, with trembling expect the Issue?

But when the Genius of a Chri­stian Nation, seems, in the rising Generation, to be leading to a general Apostacy, from Christia­nity, in its Principal, and most Sub­stantial Parts; and they are only patient of some External Rituals, that belong, or are made appen­dent to it, so as but to endure them, either [...]ith Reluctancy, or [Page 205] Contempt. When the Juvenile Wit, and Courage, which are thought to belong to a Gen­tleman, entring upon the Stage of the World, are imployed in satyrizing upon the Religion, into which they have been Bap­tiz'd, in bold Efforts against the Lord that bought them! Whither doth this tend!

Some would seem so modest, as in the midst of their profane Oaths, and Violations of the Sacred Name of God, to beg his Par­don, and say, God forgive them. But so ludicrously, as he whom Cato animadverts upon, For beg­ging Pardon that he wrote in Greek, which he was unacquain­ted with; saying, He had rather ask Pardon, than be Innocent;Corn. Nep Frag. for what should induce him to do so unnecessary a thing, for which Pardon should be neces­sary? [Page 206] Th [...]se Men think Pardons very cheap things! But will God be mocked? Or doth he not ob­serve? 'Tis the prevailing Athe­istical Spirit we are to dread, as that which may provoke Jea­lousie, and to make himself known by the Judgments he shall execute.

There is great reason to hope, God will not finally abandon England. But is there not equal reason to fear, that before the Day of Mercy come, there may be a nearer Day of Wrath, com­ing? A Day that shall burn as an Oven, and make the Hemis­phere about us, a fiery Vault! In our Recovery from a lapsed State, which the Religion pro­fest among us, aims at; There are two things to be effected. The restoring Reason to its Em­pire over the sensitive Nature, [Page 207] that it may govern that; and the restoring Religion, and Love to God, to its Place and Power, that he may govern us. While the former is not done, we re­main sunk into the low Level, with the Inferior Creatures; and till the latter be effected, we are ranked with the Apostate Creatures, that first fell from God. The Sensualty of Brutes, and the Enmity of Devils, rising, and springing up observably among us, import the directest Hostility, against the Redeemer's Design. And them that bid this open Defiance to Him, he hath every Moment at his Mercy!

In the mean time, Is this Emmanuel's Land? His Right in us he will not disclaim. And be­cause he claims it, we may expect him to vindicate hims [...]l [...]. His [Page 208] present Patience, we are to a­scribe to the Wisdom, and Great­ness of an All-comprehending Mind. He counts not an heap of impotent Worms his Match! But when the Besom of Destru­ction comes, one stroak of it will sweep away Multitudes. Then Contempt will be Answered with Contempt. They cannot express higher, than to oppose and militate against a Religion, introduc'd and brought into the World by so Clear, Divine Light, Lustre and Glory, not by Arguments, but by Jeasts! O that we could but see their Arguments, to dispute those Keys, out of his Hands that holds them! But do they think to laugh away the Power of the Son of God? He also will laugh at their Calamity, &c. Prov. 1. or expose them to the Laughter [Page 209] of Men wiser than they, Psal. 52.5, 6. 'Tis little wit to despise what they cannot disprove. When we find a connection between Death, and Judgment, how will they contrive to dis-joyn them? They will be as little able to dis­prove the one, as withstand the other.

But a great residue, 'tis to be hoped, our Blessed Redeemer will, in due time, conquer in the most merciful way▪ inspiring them with Divine Wisdom, and Love, detecting their Errours, mollify­ing their hardness, subduing their enmity, making them glad­ly submit to his easie Yoke, and light Burden. He is, before the World end, to have a numerous Seed, and we are not to despair of their rising up more abun­dantly than hitherto among our selves, so as no Man shall be [Page 210] therefore asham'd to be thought a serious Christian, because 'tis an unfashionable, or an ungen­teel thing.

Then will honour be acquir'd, by living as one that believes a Life to come, and expects to live for ever, as Devoted ones, to the Ruler of both Worlds, and Candidates for a blessed Immor­tality, under his Dominion. Nor will any Man covet to leave a better Name behind him, here, or a more honourable Memo­rial of himself, than by having liv'd an holy, vertuous Life. It signifies not nothing, with the many, to be remembred when they are gone. Therefore is this Trust wont to be committed to Marbles, and Monumental Stones. Some have been so wise, to prefer a remembrance among them that were so, from their having liv'd [Page 211] to some valuable purpose. When Rome abounded with Statues, and Memorative Oblisks, Cato for­bad any to be set up for him, because (he said) he had rather it should be askt, why had he not one?Pl [...]tarch de gerun [...]. [...]. than why he had?

What a balmy Memory will one Generation leave to another, when the savour of the Knowledge of Christ shall be diffused in every place! 2 Cor. 2.14. and every thing be counted as dross and dung, that is in any competition with the excellency of that Know­ledge; when that shall overflow the World, and one Age praise his Mighty Works, and proclaim his Power and Greatness to the next. And the Branches of Re­ligious Families, whether sooner or later transplanted, shall leave an odour, when they are cut off, that shall demonstrate their nearer [Page 212] Vnion, with the true Vine, or speak their relation to the Tree of Life, whose Leaves are for the healing of the Nations, even those that were deciduous, and have dropt off, may (without straining a bor­row'd expression) signifie some­what towards this purpose.

4. From both the mention'd Sub­jects, Good Parents may learn, to do God, and their Redeemer, all the service they can, and have opportunity for, in their own time; without reckoning too much up­on what shall be done, by a well­educated, hopeful Son, after they are gone, unless the like dispen­sation could be pleaded unto that which God gave to David, to re­serve the Building of the Temple to his Son Solomon, which with­out as express a revelation, no Man can pretend. The Great Keeper of these Keys, may cross [Page 213] such purposes; and without ex­cusing the Father, dismiss the Son, first. But his Judgments are a great deep, too deep for our Line. And his Mercy is in the Heavens, Psal. 36. extending from everlasting to everlasting, upon them that fear him: and his Righ­teousness unto Childrens Children, Psal. 103.