Sermons (LXXX Sermons etc.); Holy Sonnets

TIIE PnA'i'ER BEFOItE TIIE SEI131ON. O frontAL and most glorious God, who sometimes in thy justice dost give the dead bodies of the saints to be ment unto tho tbw]s of the heaven, and tho flesh of thy'saints unto the beasts of tho carth, so that their blood is shed like water, and there is nono to bury them: who sonletimes scllcst thy people for nought, and dost not increaso thy wealt|l by their price: and yet noyer leavest us without that knowledge, that precious in thy sigllt is the death of thy sa]nts; enablo us, in lire and death, seriously to consider the value, the price, of a soul. It is precious, 0 Lord, because rhino image is stamped, and imprinted upon it; precious, bccause the blood of thy Son was paid for it; precious, becauso thy blessed Spirit, the Holy Ghost, works upon it, and tïies it, by his divers rires; and precious, because it is entered into thy revenue, and ruade a part of thy treasure. Surfer us hot therefore, 0 Lord, so to undervalue ourselves, nay, so to impoverish thee, as to give away those souls, thy souls, thy dear and precious souls, for nothing; and all tllo world is nothing, if the soul muse ho giron for it. We know, 0 Lord, that out rent, duo to thee, is out soul: and the day of out death is the day, and out deathbcd the place, where this rent is to be paid. And we know too that ho that hath sold his soul belote, for unjust gain, or giron away his soul belote, in the society and fellowship of sin, or lent away his sou], for a time, by a lukewarmness, and temporizing, to tho dlshonour of thy name, to tho weakening of thy cause, to the discouraglng of thy servants, he cornes to tiret day, aud to that place, hls death, and death-bed, without any rent in his hand, without any soul fo this purpose, fo surrender it unto thee. Let therefore, 0 Lord, the saine hand which is to

8En. CLVII.] PREACIIEI) AT CII:LSEY. 045 receivc them then, preserve these souls till then: let that mouth, that breathed them itto us at first, breathe always upon them, wbilst thcy are in us, and suck them into itself, when thcy dcpart ri'oto us. Prescrve onr souls, O Lord, because thcy belong to thce; and preserve out bodies, because thcy belong to thoso souls. Thon alonc, dost stecr out boat through all out voyage, but hast a more especial care of if, a more watchful cyc ni»on it, when it cornes to a narrosv entrent, or to a dangerous fMI of waters. Thon hast a care of the prescrvation of thesc bodics, in all thc ways of out liïe: but in the straits of death oin thine eyes wider, and cn|argc thy providence towards us, so far, that no forer in the body may shake the sonl, no apoplexy in the body damp or benmnb the soul, nor any pain or agony of thc body prcsage future torments to the soul. But so make thon onr bed in all out sickuess, that bcing nsed to thy hand, we may be content svith any bed of thy making; whether thon be please,l to change out feathers into flocks, hy x'ithdrawing the convenienees of this liïe, or to dlatlge oui" flocks into dust, evcu the dust of the grave, by withdrawing us out of this lire. And though thon divide man and wife, mothcr and chihl, frieud and friend, by the hand of death, yet stay thcm tha stay, and send them away that go, with this consolation, that though we part at divers days, and by divers ways, hcre, yet we shall all mcet at one place, and af ont day, a day that no night shall determine, the day of the glorious resurrection, tIasten that day, 0 Lord, tbr their sakes that bcg it at thy bands, from under the altar in heaven: hasten it for our sakes, that groan under the manifold eneumbrances of these mortal bodies: hastcn it for her sake, whom we bave lately laid down in this thy holy ground: and hasten it for thy Son Jesus Christ's sake, to whom then, and hOt till then, ail things shall be absolutely subdued. Seal to out souls now an assurance of thy gracions purpose towards us on that day, by aecepting this day's service at our hands. Accept out humble thanks, for ail thy benefits, spiritual, and temporal, already bestowed upon us, and accept out humble prayer for the continuance and eulargement of them; continue and en|arge thetn, 0 God, upon thino universal church, dispersed, &c,

2 PETEIt iii. 13. levertheless we, aeeording to lais promises, look for new heavens, and a new eaxth, wherein dwelleth righteousness. I POVOSE to myself, and to this eongregation, two works for this day: that we may walk together two mlles, in this Sabbath dayis journey. First, to instruet the living, and then, to eommemorato the dead; whieh office, as I ought, so I should have performed sooner, but that this sad occasion surprised me under other preobligations, and pre-eontraets, in the services of mine own profession, whieh eould not be exeused nor avoided. And being eome now to this double work, xvhether I look up to the throne of heaven, and that firmament, for any first work, the instruction of the living, or down to the stones of the grave, and that pavement, fol" my second work, the commemoration of the dead, I need no other words than those which I have read to you, for both purposes: for, to assist the resurrection of your souls, I say, and to assure the resurrectlon of your bodies, she says, 2Verertheless we, accordDçq to his promise, look for new hearens, and a new earth, wherein dwelleth righteoune. But tïrst let us do our tiret work, and pursue the literal purpose of the apostle, in these words. XVhich words, out of their connexion and coherence, be pleased to receive, thus spread and dilated into this paraphrase; _Aerertheless, that is, though there be scoffers and jesters that deride and laugh at the second coming of Christ, (as the apostle had said, ver. 3,) and nevertheless again, though this day of the Lord will certainly corne, and corne as a thief, and as a thief in the night, and when it cornes, the heavens shall Tass away with a 9reat noise, and the elements shall melt with fervent heat, the earth also and ail the works that are thereln shall be burnt uT, (as he had also said, ver. 10,) though there be sueh a seorn put upon it, by seoffers and jesters, and though there be sueh a horror in the truth of the thing itself, yet, nevertheless, for ail that, for ail that scorn, and for ail that horror, e, we, says the text, we that are fixed in God, we that are not ignorant of tkis one tMng, (as he says ver. 8,) that one day is with the Lord as a thousand years, and a thousand years as one day, we that know, that the Lord is

SER. CLVJL] PREACHED AT CHILSEro 7 oeard, ( ho also says ver. 9,) we, accordln to M romiea, that is, building upon that foundation, his Seriptures, presuming upon nothing that is not in that evidenee, and doubting of nothing that is thcrc, we eea, we lk #r something, says o tcxt, which we bave hot yet: we detcrmine not ooeselres, nor our contentment, in those things whieh G gives us here; hot in his temporal, hot in his spitual blesings, in thi le: but we expeet futuro rhino, gater than we are capable of here; for, we loo for new heaven and new cash, in which, that which is hot a ail to be had hero, or is but an obscure inmate, a short s journer, a transitory psenger in this world, that is, righteousne, shall no only be, but dwc for ever: eertele», we, aordin 9 to hi Fromi»e, look r new heaen and new eart, here dwelleth vOhteoune. So then, in this out voyago through thi en, whieh i truly n Mediterranean Se, n se betwixt two lands, tho lnnd of possession, whieh wo hve, and the land of promiso, whieh wo oxpeet, this old and that new earth; that out days nmy ho tho better in tho land wheh tho Lord out God bath given us, and tho sur in that land whieh tho Lord out God will glvo us; in this se voyago ho thoso out landmarks, by whieh wo shall steer out wholo eourse: rst th day of judgment is subject to scorn, some laugh at it; and then (in a second consideration) it induces hormr: the best man, that is but man, trembles at if: but we, (which is a third branch) those that have laid hold upon God, and (in a fourth place) llave laid hold upon God by the right handle, oecording to his promises, we, (which will constitute a fifth point,} we expect; we bless God for out posession, but we look for a greater reversion; hich revemion (in the next room)is, new heavens, and new earth; and Oastly) such heavens, and such cash,  may be an everlasting dwelling, for righteousness. And through all these paila we shall pass, with  much clearness and shortness, as the weight and number thereof will adroit. First then, to shake the constancy of a Christian, there will ahvays be orners, jesters, scoffers, and mockers at religion; the period ad consmmnation of the Christian religion, the judgment day, the second coming of Crist, wifi always be subject to scorns.

And many times a scorn euts deeper than a sword. Lucian wounded religion more by making jests at it, than Arim, or Pelagius, or estofius, with making arguments against it. For, against those professed heretics, and again their studied argument, which might seem to have some weiht, it well beseem those grave and reverend fathers of the church, to call their councils, aud to take into their serious consideration the ar- ments, and solemnly conclude, and determine, and decree in the point. But it would ill have bccolne thoee reveoend persons, to have callcd their councils, or taken into their so serious eonsiderations, epigralns, and satires, and libels, and scurril and scornful jests, against any point of religion; scorns and jests are eafilier apprehended, and understood bv mlgar and ordinary capacities, than arguments are; and then learned men are hot so earnest, nor so diligent to overthrow, and eonfitte a jest or seOrll, as they are in argument; and so they pass nmre uneontrolled, and prevail further, and lire longer than arguments do. ]t is the height of Job's eomplaint, that eontemptible persons lnade jests upon him. And it is the depth of Samson's ealamity, that when thc Phitistines' hearts were merry, then they ealled for Samson, to make them sport'. So to the ]sraelites iu Babylon, whcn tlley were in that heaviness, that every breath tlley breathed was a sigh, their enemies ealled, to sing them a song . And m they proeeeded with him, who fulfilled in himself alone, all types, and ilnages, and propheeies of sorrows, xx'ho was, (as the prophet ealls him) lïr dolorum, A man eomposed and elemented of mrrows', out Lord and Saviour Jesus Christ; for, they platted a erown of thorns upon his head, and they put a reed into his hand, alld they bowed the knee before him, and moeked him*. Truly, tho eonniving at several religions, ( dangerous as if is) is hOt so dishonourable to God, as the suffering of jesters at religion: that may induee heresy; but this does establish atheism; and as that is the publie misehief, so, for tlle private there lies nle danger in this, that he that gives himself the liberty of jesting at religion, shall find it hard to take up at last; as, xvhen Julian the apostate had reeeived his death's wound, and eould hot elloeSC • Judges xvi. 25.  l'ealm cxxxvii. 3.   LL .  Matt. xvii. 29.

SER CLVIIo] PREACIIED AT CHILSET. 2-9 but confess, thnt that wound came from the hand, and poer of Christ, yet e confess it in a phrase of scorn, lïclsti GalH«e, Te day is tMne, 0 Gallean, and no more: it is not, Tou hast accomp]islled thy purpose, O my Gd, nor O my laker, nor 0 my Eedeemer, but, in a style of contempt, Vcisti Ga[i[we, and no more. And thcrefore, as David beglns Iris Psalms vith blessedness, so ho begins hlesscdness with that, [essed s e, wM¢ sitt«th ot in tke seat of tke s«ord: David speaks there of • walki».q with the u»9odly, bu walking is a laborious motion; and he speaks of standin ith the sinner, but standing is  painfid posture; in these two, walking and standing, there is some intimation of a possibility of weariness, and so of desisting at last. But in sittinff in tbe seat of the scorul, there is denoted a sinning a ease: and in the Vulgute edition, at more than ease; with authority, and glo; for it is in catkedra, in tke chair of the scornful; which implies a magisterial, a doctoral kind of sinning; tlmt is, to sin, and provoke otllers, by example, to sin too; and promises no return ri'oto that position. For as we have had divers exanwles, that men who have used and accustomed their nlonths to oatlls and blasphemies ail their lires, have ruade it their las syllable, and their las gasp, to swear they shall die. so they that cularge, and ungirt their wits, in this jestlng at religion, shall pass away at last, in a negligence of ail spiritual assistanees, and hot fiud half a minute, between their last jest, and their eveastiug earnes. 1 robis qui ridetls: lYoe be unto you that lauk so, for you &mil weep, and weep eternally. St. Paul preached of the resurrection of file dead, and tlley moeked him ". And here St. Peter says, There will be (tllat is, there will be always), sc{èrs that will say, ll'here is the promise of Chriet's cominy? kr since the fithers fell asleep, ail thinys continue as they were, from the beginniq of tke creation. But do they so  says this apostle; Vas not the worM tkat then was, o«eçowed with water, andperisked? If that were done in earnest, why do ye make a jest of this  ys he, Tk«t tke hearens and the earth wkich are now, are reseed unto tire, a9ain tke day OE j«d9me»t'. The apostle says, that in tke last days perilous rimes sttH corne; and he reckons thcre, divers kinds of pcrilous men; t Acts xi. 32, t 2 Tire. iii. 1,

R. CLVXL] EACEV T CmLSV. his hands, in • ferez in my bed, or in  teest af sea, or diontent af home; but, to rail into the hands of the living God, so as that that living God ente into judment with me, and ses  final, and irrevocable judet upon me  thi is  consterntion of all my sirits, an extermination of ail y sccours. I conider, what God did with one word, with one fiat he ruade all; and, I know, he can do as much with another ord; vith one peea, he can destroy ail; as he sake, and it was done, le commanded, an ail stoe ft: so he can speak, and ail ball be undone; command, and all shll rail in pieces. I consider, tlt I my  surp6s by that day, the day ofjudgment. Here St. Peter says, The day of the Lord will corne as a thief. And St. Paul sys, We cannot be ignorant of it, yourselves know perfectly, that the day of the Lord so coeth as  thief '. And as the jdglnent itselï, so thc Judge himself says of himselï, I will cone upon thee as a thief . He ys he will, and he does it. For it is hot, Behold, I do corne upon thee as a thief there, the future, which night inply a diltoriness, is reduced to n infallile present; it is so sure that ho vill do it, that he is said to have done it alrcady. I consider, he will corne as a tlieÇ and then, s a thicf in tle night; and I do hot only hot know when that niht shall be, (for, himself,  he is the Son of man, knows hot tht) bt I do hot only hot know 'hat night, that is, 'hich iglt, but llOt what night, tlat is 'ht kind of nigbt he means. It is stid so orteil, 80 oïten repeated, that he will corne as a thief in the night, as flat he my nean all kinds of nihts. In ny iht of igorace he my corne: and he y cone in y niht of watonness; i y night of inordinate and sinful nelancholy, and suspicion of his mercy, he may corne: and he may corne in fle niglt of  stupid, or so raging a sicknes as that he shall hot corne by communing; hot oeme so, s that [ shall receive him in the absolution of his minister, or receive him in the paicipation of his body and his blood in the rament. So he may corne upon me, as such a thieç in such  night; nay, when ail nights of ignorance, of vannness, of despemtion, of sickness, of stupidity, of rage may be uu me ail at once. I consider, that the Holy Ghost meant to mke a deep impression of a great  P  9.  1 . v. 2.  Rev.  3.

252 PREACHED AT CHILSEYo [SEHo CLVIIo terror in me, when he came to tat expression, tt the cvens hcld pas awy, C«z sr/dore, "wth a eat noise, a thc clemcnts mclt with ferçent eat, an the crt, nn the wors tiret re tcrei, lmll be urnt Ç; a wc c as h a)', The Lcr wi]l ccmc whh tire,  whh Iris cario, likc a whirlwind, to render his anger, with fury; for by tire, and by his sword will the Lord plead with all flesh '. So when he pmceeds in Joel, A day of darkness, and gloelnins, and yet a tire devoureth before them, and a flame burneth behind them. And so in Daniel also, His throne a fiery flame, and his wheels a burning tire, and a fiery stream issuing from him '. I consider too, that with this 8tream of tire, from hiln, there 8hall be a stream, a deluge, a floed of tea, from us; and ail that flood, and deluge of tears, shall hot put out one coal, nor quench one spark of that tire. Beho]d, he cometh with clouds, and every eye shall see him . And, plmqent omne, all the kindred of the earth shall,vail and lainent, and weep and howl becauso of him. I consider that I shall look upon him then, and see all my sin substance, and eircumstance of sin, weight, and measure of sin, heinousness, and continuance of sin, all my sins imprinted in his wounds; and hov shall I be affected then, confounded then, to see him so mangled with my sins  But thon I consider again, that I shall loek upon him again, and hot see all my sins in his wounds: my fortten sins, mine unconsidered, uneonfemed, unrepcnted sins, I shall hot see there: and how shall I be aflt then, when I shall stand in judgment, under the guiltins of some sins, not buried in the wounds, not drowned in the blood of my Savionr  Many, and nmny, and very many, infinite, and infinitely infinite, are the terrors of that day. Nerertheless,,y oul, why art thou so sad, why art thou di«uieted witkin me? Thou hast a Goshen to rest in, for all this Ept; a Zoar to fly to, for all this Sodom; a sanctuary, and horns of the altar, to hold by, for all this storm. çertheles, says our tex though there be the scornful jests, though there be these real terro, erertkeles, there are a e, ceain privileged peons; and the consideration of those persons, is out third and next cir- CUnl8tace. z« hh xv 15. z Joel . 2» 3. z« Dan. i. 9. z Rev. i. 7.

.. ccwL] IEXCaEV XW CmLSE¥. '253 TO those who pretended ah intended in Christ, and had none, to those who would exorcise çost çersons, and c out devils in the naine of Jesus, without ny oemmission from Jesus, to tho ns of Sceva the devil himself could say, Qi os? Jesus I know, and Pa I know, but who are you*°  To those vho ]ive in an outward conformity to Christ, but yet seek their salration in the light of nature, and their power of res]sting temptations, in their moral consncy, the devil may boldly say, vos  Jesus I know, and the church I kuow; but who are you I wou]d I had no worse enemies than you. evertheless, we, for ail his scorns, for ail these terrors shall have an answer to his Qui vo»? and be able to tell him, that we are that and that Reya[e eacerdoti«m, that this apostle spea of ; that oly ele: ruade holy by his covenant and ordinanc: and flat zoyal riest]ood; which, as prests, bave an interest in his sacrifice, his Son: and as kings, bave an interest in that crowu, which, for his Sons sake, he bath ordained for us. We are they, who have seen the marks of his election, in their first editiou, the Scriptures; and seen them asaiu, in their sond edition, as they are imprinted in out consciences, in our aith, in our mannets; and  we cannot mlstake, nor be deceived in them. We are that semen Dei that Malachi speaks of: the se of God, which he bath sowed lu his church; and by that extraction, we are Coneorte dirinw natuzw, Paakers of the divine nature itself : and so grow to befilii Dei, the sons of God; and by that title, coledes Clrieti, joint-heirs with Christ ': and so to be Crietii ipi, Christs ourselves: as God calls ail his faithful, his anoited, his Christs ': and from thence, we grow to that height, to be of the quorum, in that commission, Dii eetls, said, you are yoEs: and hot only go, by repreoentation, but Idem qiritus cu» Domino, Became the saine spirit with the Lord, that,  a spirit cannot be divided in itsel, so e areer- uaded, tkat wither death, or loEe, or any creature, shall be able to,arate  fron GOE "0. If any ma be iynoratt, let IHm '.be iynoran still ". If ho w hot study his ovn c, let him be suject to tose scons, an tese Wrl'Os, st]]. ut, idiotapemui»dmum abet , The unlearnedcst Christian that o lin a truc Christian) bath learning enough te establish himself se, that n¢ither seorns ner ferrera ean shake his foundations. Se then you ee, what fellowhip of the faithful, what houhold of tho righteous, what communion of inm it is, that fa]ls under this denomination, lVe: we tt havo laid our foundation in faith, and ruade our super-edifieations in anetimony and holines of life; we that have learnt, and learnt by the right rulo, the rule of Christianity, hov te put a right value upon this world, and those things whieh ean but eoncern our body in this world. For, Multis »eriet, qui corpori eri, says the oracle of moral men That man is a eommon slave te everybody, that is own body; that man daros displeaso no man, that dares net di please hiolf: that man will grovel, and prostrate, and prostituto himself, ai every great man's threshold, that is afraid te lose a dish from his table, or a piov frein his bed, af home; 3l-Mtl, qtd corpori,ereit, et qtti ro illo dmium trinet; Ho is the truo eoward, that is afraid of overy ineonvonieneo, whieh another may east upon his person, or fortune. Hone, tttm rl»ua nnd, carum e,; He that bath set too high a prieo upon his body, will hell his seul eheap. But if wo ean say of tho fir of tribulation, as Origen says, (whether he speak of tho rires of conflagration ai th¢ last day, or th¢so rires of lmrifieation in out way te it) Indigemua aacrameto ignia, bati,nto our fiery tribulations fall under the nature and d¢finition of saer ments, that they are se many visible sis of invisible graee, that every correction ri'oto God's hand, is a rebaptization te me; and that I ean sec, that I should net haro been se sure of salvation, without this saerament, without this baptism, without this of tribulation  if I ean bring this tire te that retaper, whieh Laetantius speaks of, that if bo Igni, qui obtemerabi jtla, A tire that shall eonform itself te me, and de as I would bave that is, eonet, and purge, and purify, and prepare me for God: if my Christianity mako that impression in me whieh Soerams' philosophy did in him, who (as Gregory *azianzen teifies o him) I carcere damt«tttg, eÇi, cttm dicipulia, de corore,  Ofigen. t, flenee de alio ergasulo, Who, when he lay a condemned man in prin, then, in tt prioen, tanght his diiples, that the body of man was a woo priori thn tht ho hy condemned in; if I can bring the«e tire« to this compas, and to this retaper, I shall find, that as the 3rk w in the midst of tho wters, and yet from tho wte, and the bush in the midst of the tire, and yet sfe from tho tire, «o, though St. Jerome s3y (nd upon good grounds) Grandis audacioe t, purwçue conscientiw, It is an t of e3ter boldness than any man,  man, can avow, and a testimony of clercr conœeience, than any man, s mn, can pretend to bave, e9num ei postulare, d judicium on timere, To press God for the dy of jdgmeng and hot to fear that day, (for upon ail men, considered but as men, falls that severo expostulation of tho prophct Amos, Woe unto you that desire the day of the Lord; to wht end is it for you  Tho day of the Lord is darkness, and not light °:) yet I shl find, th3t such a family, such  society, such a communion there is, an that I ara of tht quorum, that can say, Corne what oeorns can corne, n Chito flough we cn do nothing of ouroelves, yet as we are in Christ, we cn do all things, because we are fixed in him, s«undum promisa; which is oto" fourth and next branch, accordiny fo his promises. I haro nothing to ple with GOe, but only his o promises. I cannot pled birthright; the Jews were elder brothe, nd yet were disinherited. I cannot plead descent; my mother Hitti, (as the prophet Ezekiel speaks,) I  but of tho hall bloC, at be; more of the first, thn of the second Adam; more corporal, than spiritul. I cannot plead my purchase; if I hve given anything, for God's sake, if I hve done nhing, suffercd anything, for God's sako, ail that, is so far from merit, as that it is hot tho interest of my principal debt. ay, I cnnot pled mercy; for, I m by nture the child dE wrth too . Ail my ple is, tht, to which ho carries me so often, his word, Quia fidelis Dominus; Becauso &e Lord is 3 faithful God. So this apoetle calls him, Fidelem creator, A faithful crmtor; God had gracious purposes upon me, when he created me, and will be faithful to those purposes; so St. Pul calls Christ Fidel¢m ntcem, A faithful high-priest ; geiously he « Amos v. 18. t Eph. ri. 3.  Heb. . 17.

 PREACHED AT CflILSEY. [SER. eLVII. meaut to scrifice himself for the world, and çthçully he dd t. o t. John cs lfim /d ,  çthçul tlleSS'; O hs mercy ho did die for me, and his spirit bears witness with my spirit that he did so. Aud in the saine book his very denomination, his ve naine is Faithful "'. For this faithfulness in G, which is so often recommended to me, must necesrily imply a former promise; if God be faithful, he is faithf to some contract, to some promise that he bath ruade; and that promise my evidence. But then, to any promise, that is pretended, and hot deduced from his Scriptures, he may justly plead 0n est factura; he ruade no such promise. For, as in cases of dence, and distrust in his mercy, God puts us upon that 'i []d[us, Pruce your evidence; vby are you jealous of me t Vhere is the bill of your mother's divorce whom I bave put away; or which of my creditors is it to whom I bave sold you   So in cases of presumption in ourselves, or pressing G with his promises, (and so also, in cases of innovation of matter of doctrine in the church) God puts us to the saine issue, l]dl«s, Pruce your evidence; where in my Scripture have I ruade any such contract, any such covenant, any such promise to you  My witness is i» heaven, says Job""; but yet, my evidcnce is upo» earth; God is that witness, but that witness hath becn pleased to be examined ad perpdnam rei memoriam; and his testimony remains of record, in the church and there, fmm his Scriptures, exemplified to me, by his publie nory, the church. I may lawfully charge him with his promise, his contraet, his covenant; and else hot. There is a general and a useful observation, ruade by St. A ustine, Omnlum hoereticorum quasi reg- laris est ista temerit, This is a regdar irregularity, this is a fixM and constant lety, among ail heretics, Auctoritatem stabilissimam fitndatissimw «cleslw 9nasi rationis nomine et œollœeeitatlons superare: To overthrow the fountions of the chureh upon the appeamnce, and pretence, and edour of reason; God cannot have proceeded thus or thus, because there is this and this reason against it. Now the foundations of the ehch are the Seri turcs; and when men present reasons of probility, of verisimilitude, of pio credulity, hot deduced out of the Seriptures,,s Rev. i. 5. ** Rev. x. 11. *» I . 1.,e Job xvi. 19.

zzs. cLwL] »c» T cmLs'. 257 they fMI into the relar irrelarity, and into tat constant levity, which St. Augustine justly kes te crcter, and specification of n heretic, to seem to proceed upon reasons, and hot duce te reasons from the Scriptures. Ven terefore they rean thus (as ellarmine does), %n. dscret» That God had hot dealt discreetly, if he had hot establishe church: a certaiu, a visible, and intllible church; a church endowed w]th these nd these, wit those and those, and such ad such, and more d more immunities and privileges, by which that particular church must be super-catholic and suœeer-uni-ersal, above all the chuoehes in the world: we join hot with them in that boldne, to cll Godes discretion in question, but we join with them in that issue, Vhere is your evidence: which is your Scripture, which you will rely upon for that, for such a church  For we content hOt ourselves with such plces of Scripture,  may serve fo illustrate that doctrine, to them, that believe it aforehand, without Scripture, but ve ask SUdl places of Scripture, as may prove it to them, who, till they see such Scriptures, beIieve, and believe truly, that they are hot bound to helieve it; if I may plead it, it is promise Rnd if it be an issuable promise, it is in the Scriptures. If any distresses in my fortune and estate, in iny body and in my health, oppress me, I Mwys nd some receipts, me mcdicines, some words of consolation, ll a Seneca, in a PIutarch, in a Petrarch. But I proceed in  sfer way, and dl upon better cordi:ds, if I make Dvid, and the other prophets of God, physicians, and sec what they prescribe me, in the Scriptures; and look how iny fellow patiet Job applied that physic, by his patience. And if anything heavier than that which fell upon Job, fll upon me, yet I my propose one to myself, upo whom there fell more than can fall upon any man  for a mnkind fell upon him, and ll the sins of all Inankiud, and God's justice, God's nger, for all the sins of Ml Inankind fell upon him, and yet he had a glorious eluctation a victory, a triumph over all that. And he is hot only my rule and my exmple, but my surety, and my promise, that where he is, I shll be also; hot only where he is, iu lory now, but in every sp, that he mde  John v. 3. • "OL VI. 8

258 cnv  cmt. [sz. CLWr. this world; if I be with him in his afflictions, I sh]l be vfith him in his eluctations, in his victory, in his triumph. St. Chrysostom, falling upon such a meditation as this, is loth te depart frein it; he insists upon it thus; Illino, qui a dextris Dei *edet, conforme flet too cor]ou,? Vill God nmke this body of mine, like that, that sits new at his right-hand: yes; he will. ]lli, quem adorant anyeli . Liko him, whom all the angels worship. yes; like him. Illi, cul adjurant [ncor]9oralea edrtutea? Like him, te whom the thrones, and powers, and dominationç, and eherubims, and seraphims minister. Yes, he will de all that, says that father. But Mlow me the boldness te add thus mueh, Cure illo, I shall be with him, belote; with him, wheresoever ho was in this world. I shall ho with him in his agonies, and sadness of seul; but in those agonies and sadnesses, I shall ho with him still in his zeruntamen, in his surrender of himse]f; Net my will, but thine, 0 Father, be donc. I shall be with him upon his cross; but in all my crosses, and in all my jealousio and suspicions of that l)ereliquisti, that God, my God hath forsaken me, I shall be with him still, in his in manu,, in a confidence, and assurance, that I may commit my spirit into hls hands. For all thls I de aceording te his promise, that where he is, I shall be also.,S'i refus mundus lacrymissumlotis deflesset (says the saine father), If men were ruade of tears, as they are ruade of the elements of tears, (of miseries), and if all men were resolved te tears, as they must resolve te dust, all were net enough te lament their miserable condition, who lay hold upon the miserable comforters of this xvorld, upon their ovn merits, or upon the supererogations of other men, of which there are no promises, and cannot find that true promise, which is implied in thoso examples of Job and Christ, appliable te themselves. Nevertheless xve, we that can de se, we, that can read that promise, that tVttere tey are, u'e,hall be; that what he hath done for them, he will also de for us, IIé, according te Ms Frornise, declared in his Seriptures, in the midst of seoffers, and in the midst of terrors, expeet, and look for more, than we haro 3.et  whieh is another, and out fifth consideration. As God hath provided us an enàlessness, in the world te corne, se, te give us an inchoation, a representation of the next world, in this, Goà bath institutcd an endlessness in this world too; God bath imprinted in eve natural man, and doth exalt in the supernatural and genemte man, an endless, and undetermiuab]e desioe of more than this life can minister unto him. Still God leaves man in expectation. And truly, that man can scarce prove the immoality of the soul to himself, that feels hot a desire in his ul of something beyond thia life. Creatures of an inferior nature, are possessed with the present; man holy and uf aenae, we may say, that God is a future God; fo man especially he is ; man's consideration of God la specially for the future. It is plain, it is evident, that that naine which God bath taken in Exodus **, signifies, essence, being. V¢rum ç, omn ei,eme e,e , God's proper naine la alxvays, Being. That can be said of no coeature, that it always was; that which the Afians said hlasphemously of Christ, Erat, 9mdo on erat ia true of all creatures. The w a time, when that thing w noflfing. But of God, mo than this may be said; ao much mo, as that when we bave sid MI that we ean, more tn so mueh more remains unsaid. For, Totum Deum, nemo uno nomine rimit, »icg ec roture aërem hatrit'% A man may as well draw in ail the air, at one breath, as express all God, God entirely, in one name. Bnt the namo that reaches farthest towards him, is that naine which ho hth taken in Ex,us, Deo »mu»; In being derived from God, we have a being, we are something; in him we lire and more and bave out being; but Deo i comarur,,ei «m; If we be eompared with God, out being with Iris being, we hax'e no being at all, we are nothing. For Being la the peculiar ad proper naine of Lod. But though it  ao clear, that that naine of God in Exodus is Being, yet it is hot ao clear, whefler it be a poesent, or a future Being. For, though most of the fathcrs expressed, and out tmnalators rendered in the pnt,,$'m qui sure, I ara tat I ara, and, Go, and tell Parao t6ag ke « naine i I ara, hath ent tee; yet in the original, it is plain, and plain in the Chaldee paraphrase, that dmt naine is delivered lu the future, Ero, I »hall be, ad, Go, and ll Paraoh tat he h naine i I sall be, at eng t&ee. God calls upon man, even in the eonsideration a Exod. iii. 14.  Ambrose.  Nazien. s2 of the naine of God, to consider his future ste. For, if we consider God in the present, tday, now, G bath had as long a forenoen, as he shall bave an afternoon; God hh een G, as any millions of millions of enerations, already, as he shall be hereafter; but if we consider man in the prient, to-day, now, how sho a forenoen bath any man had if sixty, if eighty years, yet few and evil have hls days boen. 'ay, if we take man eolleetively» entirely, altogether, ail mankind, how shom a forenoon hafl man had It is hOt yet six thound years sinee man had hls first being. But if we eonsider him in his afternoon, in his future state, in his life after death, if every minute of his six thousand years were multiplied ],y so many millions ofages, all would amount to nothing, nerely nothing, in respect to that eternity, which he is to dwell in. We can express mans afternoon, his future perpetuity, his everlastingness, but one way but it is a fait way, a noble way thls: that how late a beginning soever God gave man, man shall uo more see an end, no more die, than God himself that gave him life. Therefore, says the apostle here, ce, we that eonsider God according to his promise, expeet future things, look for more at God's hand hereafter, than we bave reeelved heretofore: For is nercies are ww every mortiny: and his later mercies are his largest mereies. How many, how great nations perish, without ever hearing the naine of Christt but God wrapt lUe up in his eovenant, and derived me 5"om Christian parents: I suc]ed Christian blood in my mother's womb, alld Christian milk at my nurs(s breast. The first sound that I hrd, in the xvorld, was the voice of Christians; and the first character that I was taught to know, was the cross of Christ Jesus. How many ehildren that are born so, born within the eovenant, born of Christian parents, do yet die before they be baptized, though they were born heirs to baptism t but God hath afford me the seal of that sacrament. And then, how many that are baptized, and so eased in original sin, do yet proeeed to aetual sins, and are surprised by death, before they receive the seal of their reeonciliation to Christ, in the saeranent of his body and blood; but God bath afforded me the seal of that sacrament too. Vhat sins soever God foave me this morning, yet since t be»t (and I ara none of them) fall ser« rimes a oey, God forgives me seven more sins toemorrow, than he did tday; and even, in his arithmetic, is infinite. God's temporal, God% spiritual blessings, are inexhaustible. 1Vhat bave we, that we hare hot receired? And vhat have we reeeived, in respect of that which is laid up for us [ And therefore, ep«tamns, we determine ourselves in God , as that we loek for nothing, but from him; but hot so, as thag we hope for no more from him, than we bave had; for that were to eireumribe God, to make God finite. Therefore we bless God for out possession, but yet we expeet a larger reversion. And the day intended in this text, shall make that reversion our posoession; whieh is the day ofjudgment. Therefore, in the verse immediately before the text, the apostle aeeompani this ezpectantes, with another word; it is ezp tantes, et properantes, Looking f, and kastiçq to, the comin 9 of the day of God. We must h'e such an expeeation of tht dy, as may imply, and testy a love to if,  desire of i, a longing for it. ll'hen these thin#s boin to corne to pass "t, (says Christ, speaking of de signs pcing the!tour heads, for your redemption draweth near. Ail our dejtions of iri should reeeive an exaltation, in ha one consolation, that that dy drweth near.,eu r«limus, seu nolimus, says Austine, Vhether we will or no, tha day will eome; but, snys that father, in that slmr prayer of his, the Lord hath given thee an entir petition, for aeederating nnd hasing ht dy of the Lord; when he bid thee say, Thy kingdom corne, he means, tha thou shouldes nean, the kingdom of glory a the judgment, as well as the kingdom of gre in the church. Chris sys, If I.qo and prepare a plac for you, I wi corne affain and receie you unto tat where I am, you ny be also ". Now beloved, bath Chris done one hall of this for us, and would hot we lmve him do the other hall toe[ Is he gone to prepare the place, and would we no bave him eome  fetch us to i[ Certainly, Chrt speks tha in favour, he intends if for  fvour, when he qnickly «. If is one favour that he will corne, and soeonded with anoher, tha he will make speed fo sve us, that he 11 mke hte fo hdp us; and to establish us in tha surnee, he ds in thn place, B&old,  LOEe . 8. a Johu xiv. . s Rev.  12.

'it me ç if the coming do hot, if the speed do hot, yet let the reward work in you a deslre of that day. The last words that Christ speaks in the Bible (and amongst us, last words make deepest impresslons) are,,S'urely, I corne quicM!l: and the last answer t|mt is ruade in out beha|f, tbere, is, Amen, even so, corne, Lord Jesus. T|lere is scarce any amongst us, but does cxpect this coming. They that fear it, expect it; but that crown that the apostle speaks of", is laid up for them, tat love tlw appeari»y of te Lord; not only expect it, but love it; and no man can do so, that bath not  confidence in his eau.se: Adre,tum judici» wn dili.qit ". 1o prisoner longs for the sessions, no client longs for the day of hearlng, ni»i qui in casa sua se sciat abere ju»titiw nerit,«m, except he know his cause to be good, and assure himself that he shall stand uprlght in judgment. But can we bave that assurance. Assuredly we may. Ho that bath seen the marks of election, in both editions, in the Scripturo first, and then in his conscience, he that does not flatter, and abuse his own soul, nor tempt, and presume upon God, he that in a sober and rectified conscience, finds himself truly incorporated in Christ, truly interested in his merits, may be sure, that if tho day of judgment came now, now he should be able to stand upright in judmnent. And therefore, let schoolboys look after hoidays, and worldy men after rent-days, and travellers after fair-days, and chapmen after market-days, Aëverteless, we, ve that haro laid hold upon God, and laid hold upon him by the right handle, accordi»y to Ms promises, expectamus, we look for this day of tho Lord, and ]roteramus, we are glad that it is so near, and we desire the further hasting of it. But then, beloved, the day of our death is the ere of tbis day of the Lord: the day of out death is the Saturday of tbis unday; the next day after my death is the day of judgment: for between these, these eyes shall sec no bore days. And then, are we bound, nay, may we lawfully wish, and desire the day of our death, as we have said we are bound to do the day of judgment. The souls of the martyrs under the altar in heaven, cry unto God there, Usue çuo Domine, How lony, 0 Lord oly and true, dost tlwu tot judye, and avenye our blood't? That which those mrtyr "2 Tire. iv. 8. » Gregory. « llev. ri. 10.

SeBo CLVlr.] PRAeHEn AT CHILSE'. solicit there, is the day ofjudgment: and though that which they ask, was net presently granted, but the day of judgment put off for a time, yet God was net displeased with their solicitation; for, for ail that, he gave them their white robes, testimony enongh of their innocency. If we could wish out own death, as innocently, as harmlessly, as they did the day of judgment, if no circumstances in us, did vitiate out desire of death, if there were no dead files in this ointment (as Solomon speaks«), if we had net, st least, a collateral respect (if net a direct, a principal) te out own esse, frein the encumbrances, and grievances, and annoyances ofthis world, certainly we might safely desire, piously wish, religiously pray for out own death. But it is hard, very hard te divest those circumstances, that infect it. For if I pretend te dcsire death, merely for the fruition of the glory, of tho sight of God: I must remember, that my Saviour desired that glory, and yet stayed his time foi" it. If I pretend te desire death, that I might see no more sin, hear no more hlasphemies frein others, it may be I may de more good te others, than I shall take harm by others, if I live. If I would die, that I might be at an end of temptations, in myself, yet I might lose seine of that glory, which I shall have in heaven by resisting another year's temptation, if I died new. Te end this eonsideration, as this looking for of the Lord (whieh is the word of out text) implies gladness of it, when it shall corne, (whether we eonsider that, as the day itself, the-day ofjudgment, or the eve of the day, the day of out death) o doth this looking for it imply a patient attendlng of God's leisure. For out example, the apostle says earttest ex]ectatiott of tlte creattre waitetl for te »lanifestation of te so»ls of Goal; it is an earnest expectation, and yet it waits; and for out nearer example, we ourselves, which bave the first fruits of the Spirit, groan within ourselves; but yet he adds, we wait for the adoption, the redemption of the body. Though we bave some ears, we wait for the whole sheaves. And we may be content to do so, for we shall hOt wait long. Tlds is te last rime, says St. John", speaking of the present rime of the Gospel; in the rime of nature, they were a great way off from the resurreetion; for then, the rime of the law was to corne in. And in the « Eccles. x.I. s IRom. viii. 19.

t'ime of the law they were a great way off; for then the time of the Gospel was to corne in. But this is the last time; there shall be no more changes after the Gospel; the present state of the Gospel shall land us upon the judgment. And (as the Vulgate reads that place), ori»sirna iwra ca, If God will bave us stay a llttle longer, it is but for a few minutes; for this is our last hour. We feel scorns, ve apprehend terrors, nevertheless we, we rooted in his promises, do expect, we are not at an end of our desires, and with an holy impatience that he would give us, and yet xvith a holy patience till he be pleased to give us new heavens aud new earth, wherein dwelleth righteousness; which are the two branches, which remain yet to be considered. As in the first discoveries of the unknown parts of the world, the maps and cards which were ruade thereof, were very uncertain, very imperfect, so in the discovery of these new heaveus, the expositions of those who have undertaken that work, are very diverse. First Origen, citing for his opinion Clement, whom ho calls the disciple of the apostles, takes those heavens and that earth, which our antipodes, (and generally those that inhabit the other hemisphere) inhabit, to be the new heavens and the new earth of this text. He says, Oceanus intran, ibili» ad reliquos nundos, There are worlds beyond these worlds, beyond that oeean • vhieh we eannot pass, nor diseover, says Origen, but those worlds, and those heavens, and that earth shall be discovered before the last day, and the Gospel of Christ be preaehed in all those places; and this is our expeetatiou, that whieh we look for, aeeording to his promises, in the intention and exposition of Origen. Those that were infeeted with the heresy of the Chiliasts, or Millenarians (with whieh heresy divers great and learned men, whom we refuse hOt to eall fathers in the primitive ehureh, were infeeted), upon the mistaking of those words in the Apocalypse °, of reigning with Christ a thousand years after the first resurreetion, argued and eoneluded a happy temporal state, of God's saints here, upon earth, for so many years after that day. So that, though there should not be truly a new earth, and new heavens, but the same heavens, and the same earth as was before, for thoso future thousand years, yet, beeause those saints of God, which in ° Rev. xx. 4.

their whole foer lire, had been in misery, uçon this cash, should now enjoy ail earthly hppiness, un &e saine earth for  thousand yeux, belote they ascended in heaven, these eavens, and this eah (because they are so to them) are called a new earth, and  new hevens, by those Mienaans. St. Jerome, an{ St. Autine, and after them the wole stream mn in another chnnel. They say, that these heavens and this eh shall be so purified, so refined, by the lt rires of conflagration, s tht aH corruptible qualities shall be burnt out of them, but they in their substance remain still. So that, thooe words of St. Paul help to incline them, Perlt fiyura, The fahion thi world paeth away; thc fashion, hot the substance. For, it is Ielioratio, non interitu, The world shM1 be ruade better, but it sh not ho ruade nothing. Dut, to wht end shall it be thus improved in tht St. Augustine declares himself: [undus in melius immutat«, ate accomodabitur hominibus in mdlus immutatis; Vhen men re ruade better by the resurrection, this world being mde better by those rires, shall be a fit habitation for those saints of G; and so even this world, and whatsoever is hot hell, shll be heven. And truly, some very gd divines, of the eformation , accompany those ancicnts in that exposition, that these h'ens purified th those rires, nd superinvested with new endowments, shall be the everlasting habitation of the bleed saints of G. But still, in these discovefies of these new heavens, and this new cash, o mps will bo imperfect. But as it is said of old cosmoaphers, tt when they had said ail that they knew of  country, and yet nmch more was  be sid, they said that the test of those countries were possessed with #ants, or wltches, or spirits, or wild bem, so that they could pierce no farther into that country; so when we hve travellcd as far as we cn, with sfety, tht is, as far as ancient or modern exsirs lead us, in the discovery of the new heavens, and new eh, yet we must say at last, that it is a country inhabited with angels and archangels, with cherubims nd seraphims, and that we can lk no fuher into it, with these eyes. Vhere it is locally, we inquire hot; we rest in this, that it is the habitation prepred for fixe blesoed saints of G; heavens whcre the mn is more glorious thau our sun, nd the s as t 1 Cor. vil. 31.  ou8.

66 lREACHED AT CHILSEY. []{IIo CLrI|o ]orious as he that ruade it; îor it is he himself, the Son of God, the suu oï Iory. A new ezrth, where ail their waters are milk, and ail their milk, honey; where ail their grass is corn, and ail their eorn manna; where all their glebe, ail their elods of earth are gold, and all their gold of innumerable earats; where ail their minutes are ages, and ail their ages, eternity; where every thing, is every minute, in the highest exaltation, as good as it ean be, and yet super-exalted, and infinitely multiplied by every minute's addition; every minute, infinitely better, than ever it was belote. Of these new heavens, and this new earth we must say at last, that we ean say nothing; tbr, the eye of man hath hot seen, nor car heard, nor heart conceived, the state of this place. We limit, and determine out eonsideration with that horizon, with whieh the Holy Ghost hath limited us, that it is these new heavens, and that new earth,,vherein dwelleth Sghteousness. Here then the Holy Ghost iutends the saine new heavens, and new earth, whieh he does in the Apocalypse ', and deseribes there by another naine, the new Jerusalem. But here the Holy Ghost does hot proeeed, as there, to enamour us of the place, by a promise of improvement of those things, whieh we bave. and love here; but bv a promise of that, whieh here we have not at all. There, and elsewhere, the Holy Ghost applies himself, to the natural affections of men. To those that are affeeted with riches he says, that that new eity shall be ail of gold, and in the foundations ail manner of preeious stones; to those that are affeeted with beauty, he promises an everlasting association, with that beautiful couple, that fait pair, whieh spend their time, in that contemplatiou, and that protestation, Ecce t«t pdchra dilecta nea: Ecce, tpulcher; Behold, thou art thir, my beloved, says he'; and then, she replies, Behold, thou art fait too; noting the mutual complacency between Christ and his chnrch here. To those which delight in music, he promises continual singing, and every minute a new song: to those whose thoughts are exercised upon honour, and titles civil and ecclesiastical, he promises priesthood, and if that be hot honour enough, a royal priesthood; and to those who look after military honour, triumph after their victory, in the militant church; and to those, that are carried with sumptuous a» Rev. x.v5. l. a, Cant. i. 15» 16.

aH«! magnific ieat., a marriae supper of the Lamb where hot only ail the rarities of the whle world, but the whole world itself shall be served in  the whole world shaH be brought to that tire, and seed at tat tble. But here te Holy Ghost proceeds hot that way; by impveent of tins, wich we bave and love e; riches or beauty, or music or honom or fests; but by ll cverlsting posseion of that, which we hunier, and thirst, and pant after, here, and cannot ulass, tat is, justice or ri.]ltcouslleSs; for both those, oto" present word denotes, and both those we walt here, and sall bave both, for evel" in these new ]lea-ens, and llCV cash. Vhat would a wovn and macerated suitor, opwexed by the Iwibery oç t]le rich, or by the miht of a potent adversary, ive, or do, or suflçr, that he might bave justice Vat would  dcjccted spirit,  disconso]ate soul, oppressed with the weight of hectO, and habitual sin, that stan naked in a çrosty winter of dcsperation, an cannot coça one g-]eaf, one coour, one cue for any circumstance of any sin, give for the garment vf rihteousness here there is uone tht does right, noue tht execures justice, vr hot for justice's sake. e that does justice, does it hot at fit'st and Christ does hot thxnk that jude , that did justice npon the woman's imounity. Justice is no justice, that is donc for fear of an appeal, or a commiion. There may he round that may do justice at first at their first entrance into  place to make good imWessions to establish ood opinions, they may do some acts of justice; but after, either an uxoriousness towards the wiçe, or  so]icitude for children, or  fi]ity towards servants, or  vtness of expense, uenche and overcomes the love of justice in them non abitat, in most it is not: but it dwells hot in any. In out new heavens, and new earth, dwe[[et jtice. And that is my comfo, that when I corne thither, I shall llve justice at God's hand. It was an act of mercy, merely, that God decreed  mexns of salvtion: but to give salvation to them for whom Christ ave that full satisftion, is but an act of justice. It is a riyhteous thitg with God, to recompmse tribulatio to tkem tkat trouble you, and to you who are troubled, test with us «, ys the apostle. It is an aet ot the saine justice, to save the  LxoEe xfiii. 2.  2 The. i. 6» 7.

268 IREACHED AT CnILSEY. [SR. CLVII. truc believer, as to damn him, who by unbelief bath ruade himself a reærobate. Justice dwells there, and there dwells righteousness; of which there is none in this world; none that grows in this world none that is mine own  for, howsoever we do dispute, or wil| conclude of inherent righteousness, it is, indeed, rather adherent, than inherent; rather extrinsical, than intrinsical. ot that t is hot in myself: in my will but it is hot of myself, nor of my,,-iii: my,viii was never able to rectify, to justify itself. But the porter of God's grace calls in a foreign righteousness to my succour, the righteousness of my Saviour, and calls his, and makes his, my righteousness. But yet, non abitat, this righteousness dwells hot unremoveable in me, here. Though I bave put on that garment, in baptism, and girt it to me closer in the other sacrament, and in some acts of holiness: yet my sins of infirmity slacken this garment, and it falls from me, before I ara aware, and in my sins of contempt and rebellion, I tear it off, and throw it away myself. But in this new state, these new heavens, and new earth, justitia habitat, this righteousness shall dwell; I shall bave an innocence, and a constant innocence: a present impeceaney, and an impeceability for the future. But in this espeeially is righteou.ness said to dwell there, because this righteousness is the very Son of God, the sun of righteousness himself. And this day, the day of his second coming, is the last day of his progress; for, ever after that da)', these new heavens, and new earth, shall be his standing bouse, where he shall dwell, and we with him: as himself bath said , The righteous shall shine forth as the sun itself, as the Son of God himself, as the sun of glory, as the sun of righteousness himself. For God shall impart to us all, a mysterious gavelkind ', a mysterious equality of fulness of glory, to us all: God shall hOt whisper to his own Son, a,ede à dextris, Sit thou at my right hand; nor a Hodie yenui te, This day bave I begotten thee; nor a Ponam iirnivos tuos, I will make thine enemies thy footstool, and no more; but, as it is said of the armies of Israel, that they went forth as one

 lIatt, xiv. 33. » Gavelkindo the custom of equal division of estates among cbildren, or brothevs.—En.

ss. c,wL] nACE» A'r Cm,SEV. man, so the whole host of God's sints, incorrated in Christ 3esus, shall b as one mn, and as tht one man, who was so the Son of Man, as that he was the Son of God too. And God shl yto us ali,,S'edet à dextrls, Sit ye all on my right hnd; for fm the left hand there is no prospeet  the face of God; and to us ail, Hodi 9enui zos, This day I have betten you all; b gotten you in the confirmation of my fir baptism, in the ratification of my firg election; and to us ail, Ponam inimicos tuos, I will make ail your enemies your footsol; for God shall establish us there, Ubi non iutrat iuimicus, nec amicu« exR °, Vhere no man shail eom in, tha troubles the ¢ompany, nor any whom any of the eompany loves, go out; but we shall ail, uo ouly have, but be a part of tha rightusness which dwells in these new hevens nd new erth, which we, a¢¢ording to his promise, look for. And be this the end of out first text, as itis a text for instruction. Pass we now to out oecond, our text for commemotion. Close we here this book of lire, from which we bave had our first text, and, 'urffe, qui dormi» in uleere, Arise, thou book of death; thou that sleepest in this consrated dust, and hast been going into dust now almost a month of days, almost a hmary year, and dost reserve such anniversaries, such quick returus of periods, and a commemoration, in every such yr, in every month; arise, thou, and be another commentary to us; and tell us, what this new heaven and new earth is, in which now thou dwellest, with that righteousness. But we do hot invoke thee, as thou art a sint in heven: pper to us, s thou didst a?pear to us a month ago; at let, appear in thy history; appear in out memory; that when every one of us hve looked upon thee, by his own glass, and seen thee in his own interest, such, as thou wst to him, that when one shll bave seen thee, the be wife, and a larger number, the best mother, and more than they, a whole town, fle best neighbour, and more than a town, a large body of noble friends, the best friend; and mo than ail they, ail the world, the best example: when thou hast received this testimony fm the militant chuoeh, as thou hast the recompense of ail this, in thy blessed so, in the triumphnt; yet, because thy body is » Aute.

70 »xr»  ,. |.,. cVL still within these walls, be still content to be one of this congr gation, and  hear me pas of this text reapplied unto thee. Our first word ncvertheless puts us first upon this consideration, that she lived in a rime wherein this prophoey of St. Peter, in this chapter, was over-abundantly perfoed, that there should be scoffe, jee in divine things, and matters appeaining  Goe, and his religion. For, now in these out days, excellency of wit lies in profaneness; he is the good spirit that dates abu God; and he goed company, that makes his company the worse, or keeps them from gdness. This being the air and the complexion of the wit of her times, and ber inclination and conversation naturally cheerful and merry, and loving fetiousnes and shawness of wit, neverthels who ever saw ber, who ever heard ber countenance a profane speech, how sharp soever, or take pa th wit, to the prejudice of godliness From this I testify ber ho]y cheerfulness, and reli#ous alacrity, (one of the best evidonces of a good conscience,) that as sho came fo this place, God's bouse of prayer, duly, hot only every Sabbth. when it is the bouse ofother exercises, as well as of prayer, but even in thooe week-days, when it was only  bouse of prayer,  often as these doors were on for a holy convocation; and, as she ever hastened ber family and ber company hither, with that cheerful provocation: For God's sake let us go, for God's sake let us be there at the confession; so herself, with ber whole family, ( a church in that eloet lady's bouse, to whom John writ the second epistle) did, every Sabbath, shut up the day, at night, with a general, with a cheerful singing of psalms; this act of cheerfulns was still the last act of that fami]y, united in itself, and with God. God loves a cbeeff giver; nmeh more, a eheerful giver of himself. Truly, he that ean close his eyes, in a holy eheerfulness, every night shall meet no distempered, no inordinate, no irrelar sadness, then,-when God, by the hand of death, shall close his eyes at last. But, return we again to out neveheless; you may remember lhat this word, in out former part, put us first upon the consider tion of seoffers at the day of judent, and then, upon the consideration of terrors, and sad apprehensions at that day. And for ber, some sieknesses, in the declination of ber years, had opened her to an ove-flowing of melancholy; hOt that she ever lay under that water, but yet had sometimes, seine high tides of it; and, tbough this distemper would sometimes cast  cloud, and seine hall damps upon ber natural cheerfulness aud sociableness, and sometimes induce dark and sd apprehensions; nevertheless, who ever heaxd, or saw in ber, any snch effect of mclancholy as te murmur, or repine, or dispute upon any of God's proceedings, or te lodge a jealousy or suspicion of his mercy and goodness towards her, and ail hers. The wit of our time is profancness; nevertheless, she, that loved that, hted this; occasional melancholy had taken seine hold in her; nevertheless, that never eclipsed, never interrupted lier cheerftd confidence and assurance in God. Out second word denotes the person: we, nevertheless we; and, here in this consideration, nevertheless she. This may seem te promise seine picture, seine character of ber person. But, she was no stranger te them that hear nie uow  ner scarce te any that may hear of this hereafter, which you hear new, and therefore much needs net, te that purpose. Yet te that purpose, of lier person, and personl circumstnces, thus much I may remember seine, and inform others: that frein that worthy family frein which she had ber original extraction and birth «°, she sucked that love of hospitlity, (hospitlity which bath celebrted that family in many genertions successively) which dwelt in ber, te ber end. But in that ground, ber father'a family, she grew net mny years. Transplanted young frein thence, by marriage, into another family of boueur «, as a flower tht doubles and multiplies by transplantation, she multiplied into ten children, Job's number, and Job's distribution, (as she herself would very often remember) seven sons and three dughters. And in this ground she grew net many yers more than were necessry for the providing of se many plants. And being then left te choose her own ground in ber widowhood, having t home established and ïncreased the estate with a fait and noble addition, proposing te herself, as ber principal care, tho education of ber children: te advance that, she o Daughter of Sir I{ichrd, sister of Sir Froncis, tmt of Six P, ich,rd Newport, of Areol.  Richard Herbert, of Blachehall, in lIontgomery, Esqnir, lineMly de- cended from that gret Sir Richard Herbert, in Edward 1V.' time» and father of Lord Edward Herbert, Baron of Casfle Island lte ambassador in France, and new of his mjesty' council of war.

came with thern, and dwelt with them in the university; and recompensed to them the loss of a father, in giving them two mothers: her own personal careç and the advantage of that place; where she contracted a friendship with divers reverend pensons of erninency and estimation there, which continued to their ends. And as this was her greatest business, so she ruade this state a large period; for in this state of widowhood she continued twelve years. And then returning to a second marriage, that second marriage turns us to the consideration of another personal circurnstance; that is, the natural endowments of ber person: which were such, as tlat, though her 'irtues were his principal object, yet even these, her personal and natural endownents, had their part, in drawing and tïxing the affections of such a person 'g, as by his birth, and youth, and interest in great favours at court, and legal proxirnity to great possessions in the world, might justly have promised him acceptance, in what family soever, or upon what person soever he had directed and placed his affections. He placed them here, neither diverted then, nor repented since. For, as the wel]-tuning of an instrument rnakes higher and ]o'er strings of one sound, so the inequality of their years was thus reduced to an evenness, that she had a cheerfulness agreeable to his youth, and he had a sober staidness conformable to her more advanced years. So that I would hot consider her at so much more than fort)', nor him at so much less than thirty, at that rime; but, as their persons were ruade one, and their ïortmies ruade one by marriage, so I would put their years into one nunber, and finding a sixty between them, think them thirty,-piece: for, as twins of ote hour, they lived. God, who joined them then, ltaving also separated them now, may make their years even, this other way too: by #ring him as rnany years after ber going out of t]lis world, as he had given her, before his coming into it; and then, as many more as God may receive g]ory, and the world beneflt, by that addition; that so, as at their flrst meeting she,,vas, at their last meetitg he may be, the elder person. To this cousideratiou of her person then belongs this, that God gave ber such a comeliness as, though she were hot proud « Sir John Danvers, only brother to the Earl of Danby.

oç it yet she was so content with iL as hot to go about to mend it by ny art. An çor ber attirv (which is another personal ciumance), it was ne'er sumptuous, neçer sordid; but always greeable to ber quality, and agreeable to her company such as she might, and such, as others such wesr. For in such things oç in«liWcrency in themsel'es, many times  sinularity nay be a little worse, than a fellowship lu that which is hot altogether so good. It may be worse, n3y, it may be a worse çride, to we3r worse thitgs lier rulc ws ediocrity. And as to the consideration of the bouse belongs the consideration oç the çurniture too, so in these çersonal circumstances, we cousider her fortune, ber ete, which ws noble propoion, derived çrom ber first husbnd and family, and nobly disçensed by heelç, with the allowance oç her second. In which she was one of God's true stewrds, and almoners too. There are dispositions, which had rather deb  and rather do good to strangers» than to those tbat are nearer to them. But sle alvays thought the care of her 3 debt, and upon that, for the provision, or tbe order, tr tbe çro]ortious in a good lareness, she çlaced her first thouhts of tbat kind. For, çor our families, we are God's stewards; for those without, we are his almoners. In which occ, she ave ot at sonc griot d3ys or soe solenm oings brod, but, as God's true Mmoners, the sun and moon, tb3t pass on, m a contiuual doi»g of good, as she ceived ber dily bread from God, so, dily, she distibuted and imuarted it to others. In -hich oce, thouh she never turned ler f3ce fm tmose who, in trict in«luisitiot, might be called idle and vagrant begga yet she cicr ]ooked first uçon them vho laboured, and whose labours could uot o'ercome the dicu]ties, nor bring in the necessities of this lire; aud to the sweat of their bws, she contribute e'en ber wine, and ber oi], and an)oEhing that ws, and anything tlat might be, if it were hot, ç'epared for her om table. A nd as ber bouse vas a comoE, iu the couverstion of the best, and an alns-house, in çeeding the poor; so w it also an ho pital, lu miuistering relief to the sick. And truly, the love doin good in this kid, oç ministeriu to the sick, was the VOL. VI. T honey that was spread over all ber bread; the air, the perfume that breathed over all her house; the disposition that dwelt in those her children, and those ber kindred which dwelt with ber, so bending this way, that the studies and knowledge of one, the hand of another, and purse of all, and a joint-faculty and openness, and aecessibleness to persons of the neanest quality, concurred in this blessed act of charity, fo minister relief to the sick. Of which, mysdf, who, af that rime, had the favour fo be admitted into that fanfily, can, and must testify this, that when the late henry visitation fell hotly upon this town, when every door was shut up, and lest death should enter into the house, every house was ruade a sepulchre of them that were in it, then, then, in that rime of infection divers persons visited with that infection, bath their relief, and rdieï applicable to that very infection, from this houso. lgow when I have said thus ranch, (rather thus little) of her person, as of her house, that the ground upon which if was built, was the family where she was born, and then, where she married, and then, the rime of her widowhood, and lastly, her last marriage, and that the house itself, was those fair bodily endowments, which God had bestowed upon her, and the furnitire of that house, the fortune, and the use of that fortulle, of which God had ruade her steward and almoner, when ] shall also bave said, that the inhabitants of this house, (rather the servants, for they did but wait npoa religion in ber) were those married couples, of noral virtues, conversation married with a retiredness, hcility married with a reservedness, alacrity married with a thoughtfulness, and largeness married with a providence, I may have 1cave fo depart from this eonsideration of her person, and personal circumstances, lest by insisting longer upon them, I should seem fo pretend, to say ali the good, that might be said of ber; but that is hot in my purpose; yet, only therefore, because it is hot in my power; for I would do her all right, and all you that good, if I could, to say al]. But, I baste to an end, in consideration of some things, that appertain more expressly to me, than these personal, or civil, or moral things do. In these the next is, the #ecundun yrorfssa, that she governed hersdï, according fo his promises; his promises, laid clown in his

Scriptures. For,  the rule of 11 ber civil tlons, w religion, , the fuie of ber religion, 'as the Scrlçture; and er rule, for ber çicr underoeanding of the Scriçture, w the church. She noyer diveed towards the çpist, in undervlng the Scripture; nor wards the seçratist, in undervaluln the church. But in the doctrine, and diipline of that church, in which, God seal her to himIf in baptm, she brought up her children, she assisted ber family, she dedicated ber soul to God in ber lire, ad surrender it  hlm in her death; and, in that form of common prayer, which is ordained by that church, and to which she had accustomed herself, with ber fanfily, twice eve day, slte joined with that company, which w about ler death-bed, in answering to every pa thereof, which tho conregation is directed to answer to, with a clear underandlng, with • constant memory, with a distinct voice, not two hours before she died. According to this promise, that is, the will of God manifesd in the Scriptures, she expected, she expted thls, that sho hath received, Godes physic, and God's music; a Christialy doath. For, death in the Old Testament was a communication; but in the ew Testament, death is a promise. Vhen there was a super-dyin, a death upon the death, a morte upon the morieris,  spiritual dcath after the bodily, thon we dled according  God's threatening  now, when by tho Gospcl, that sond death is takcn off, though we die still, yct 'o die according to his promise, that is a part of his mercy, and his promise, 'hich hls apostlc ves  fmm him, that we shall ail be changcd '; for, aftcr that promise, that change, follows that triumphant acclamation, O dcath where is thy sting, ) grave where is thy victory  Consiier us fllen in Adam, and we a mlserable, that we must die; but consider us rtored, and redintcgrated in Chrt, we were more miserable if we might hot die; we lost the eay parise by death then; but we get not hcaven but by death, now. This she expected till it came, and embraced it when it came. How may we think, she w joyed to e that face, that angels delight to loek upon, the face of ber Saviour, that did not abhor the fe of ber faithfulest mesoenger, death  She showed no fear of his foee, in any change of ber  1 Cor. xv. 1.

own; but died without any change of countenance, or posture; without ny struling, ny disorder; but ber death-bed was  quiet, s ber rave. To another Magdalen, Christ said upon earth, Touch me hot, for I ara hot ascendcd. Being cended ow, to his glory, d she being gone up to him, after se awaited ber leisure, so many years, as that more, would soon bave grown to be vexation and sorrow, as her last words here, were, 1 submit my will to the will of God; so we doubt not, but the first word which she heard there, was that euye, from her Saviour, Vell done, good and faithful r'ant, enter into thy Iaste¢s joy. She expected that; dissolution of body, and soul; and rest in both, ri'oto the incumbrances, and tentatlons of this world. But yet, she is in expectation still; still a reversional T; and  reversional T upon a long lire; the whole world must die, belote she corne to a possession of this reveion; which is  glorified body in the resurrection. In wlfich expectation, she returns to her former charity; she will hot bave that, till all we shall have it, as well as she; she ate hOt ber morsels alone, in her lire, (as Job speaks ") she looks hot for the glory of the resta'rection alone, afteffi- her death. But when all we shall bave been mellowed in the earth, many years, or changed in the air, in the twinkling of an eye, (God kuows which) that body npon which you tread now, that body which now, whilst I speak, is mouldering, and cmmbling into less, and less dust, and so bath some motion, though no lift, that body, which was the tabernacle of  holy soul, nd a temple of the Holy Ghost, flsat body that was eyes to the blind, and hands and feet to the lame, whilst it lived, and being dead, is so still, by having been so lively an example, to teoeh others, to be so, that body at last, shall bave ber last expectation satisfied, and dwell bodily, with that righteousne, in these new hevens, and new eah, for ever, and ever, and ever, and ivfinite, and super-infinite evers. Ve end ail, w]th the valediction of the spouse to Christ: His left hand is under my head, and his right embres me , w the spou's valediction, and good night to Christ then, when she laid herself down to sleep in the strength of his mandrakes, and in the power of his « Job i. 17.  Cant. viiil 3.

piee, a if i expreed thero; that i, in tho influence of hi mercier. Beloed, eery goed oul i the pouse of Çhrist. And thi good soul, being thus laid down to sleep in hi peaee, hi left hand under ber head, gathering, and composing, aud prescrving }ler dust for future #ory; his right hand embracing ber, suming, anti establishing ber soul in present glory, his naine, and in her behalf, I y that, to all you, which Christ says there, in the behalf of that spouse, Adjuro os, I adjure you, I charge you, O daughters of Jerusalem, that wake her hot, till she please. The words are directed to the daughtcrs, rather than to the sons of Jcrusalem, beeauso for the most part, the aspcrsions tiret women reeeive, either in moral or rcligious actions, pmeeed from women thcmselves. Thereforc, A«Çuro zo», I charge you, O ye daughters of Jerulem, wake her hot, wake ber hOt with any hall calumuies, with any whisperings, but if you will wake hcr, wake her, and keep ber awake with an active imitation of ber moral, and ber holy virtues. Tiret so her exalnplo working upon you, and tho number of saints, belng thc sooner, by this blessed cxample, fulfilled, we may all mect, and meet quickly in that kingdom, which hers, and out Saviour's, hath purchased fbr us ail, with the inestimable priee, of his ineorruptil,lc blood. To whieh glorious Son of G od ««. &c.

PSaLM Lxviii. 20. And mate Goal the Lord, belong the issues of death (frein death). Bt'ILDINe.S stand by the benefit of their foundatlons tht snstain them, support them; and of their buttresses that comprehend them, embrace them; and of their contin,tions that knit and unite them. The foundation suffers them net te sink; the buttresses surfer them net te swerve; the contignation ard knitting, surfer them net te cleave. The body of out building is in file former part of this verse; it is this; IIe that is ol«r God, is tke God of saleation; ad sall«tes, of salvations in the plural, se it in the original; the God that gives us spiritual and temporal salvation too. But of this building, the foundation, the buttresses, the contignation are in this part of the verse, which t Before that month ended (January 1630,) he was appointed te preach upon his old constant dal-, the fil-St Fridy in Lent (February 12, Ed.); he had notice of it, and had in his sickness se prepaxed for that employment, that as ho had long thirsted for it, se he resolved his weakness should net hinder Iris journey; he came, therefore, te London seine few days bcfore his appointcd day of preaching. Af his coming thither, many of his friends (who with much sotl"ow saw his sickness b_ad left him but se much flesh as did only cover his bones), doubted lais strength te perform that task, and did therefore dissuade him f]-om it, a.ssuring him, however, it was likely te shorten his lift; but Ire passionately denied their requests, saying, "He would net doubt that that God, vho in se many weaknesses had assisted him with an tmexpected strength, wo»ld new withdraw it in lais last employment, professing a holy ambition te perform that sacred work." And when, te the amazement of seine beholders, he appeared in the pulpit, many of them thought he presented himself, net te preach mortification by a living voice, but mortality by a decayed body and a dying face. And doubtless many did secretly ask that question in Ezekiel (chap. xxxviii. 3), " De these bones live? or, can that seul organize that tongue te speak se long time a.s the sand in that glass will move towaxds its centre, and mea.sure out an heur of this dylng man'e unspent lire? Doubtless it cannot." And yet, after seine faint panses in his zealons prayer, his strong deslres enabled his weak body te dischaxge his memory of Iris preconceived meditations, which were of dying; the text being, "Te God the Lord belong the issues frein death." lany that then saw lais tears, and heard lais faint and hollow voice, professing they thought the text prophetically chosen, and that Dr. Donne had preched Iris wn funeral eermon.Wax.o¢, lit was l)reached before the king, at WhitehalL—Ev.]

szn. CLVm.] pnzAe.Z» A' Wm'ZALC. eonstitutes out text, and in the three diverse eeptations of tho word amongt our expositors, Çnto od te Lord belog OE deat. For, tiret the foundation of this building, (that out  le tho od of all lvation) is laid in this, (dod te Lord beloy te is»u OE deat; that is, it is his pover to give us an issuo and deliveranee, even then when wo aro brought to the javs and teeth of death, and to the lips of that whiflpoel, the ave; and so in this acceptation, this exitus orti, this imue of death is l;berato à morte, a deliveranee from death; an«l this is the most obvious, and most ordinary acceptation of these wors, and that upon which out translation lays hold, te i»,ue, from,leat. And then, secondly, the buttresse% that eomprehend and settle this building; that He God i te çd of »alcation, are thus raised; Çnto Ood tle Lord belon# tle i,ue, of deat, that is, the disposition and manner of out death, what kind of issue, and transmigration we shall haro out of this wodd, vhether prepared or mdden, whether violent or natural, whether in out perfeet senses, or shaked and dirdered by sickness; there is no eondemnation to bo argued out of that, no judgmeut to be ruade upon that, for howsoever they die, cio in i»,çqlt, i» t« d««th OE i mlnt», and with him are tho issues of death, the ways of out departing out of this lire, are his hands; and so, iu this sense of the words, this ex;tu, mort;,, the issue of deadi, is liberotio in morte, a deliveraneo lu death; hot that God will deliver us fm dyin$, but that ho will haro care of us in the hour of death, of what kind soever out passa.qe be; and this sense, and acceptation of the words, the natural fi'amo and eontexture doth well and prenantly administer unto us. And theu lastly, tho eontignatlon and knitting of this buildin, that I[« tat i» out Gd, la te Gd  olI »ootion, eonsists in this, Çnto tM God te Lord belong te i**ue of deot, that that this God the Lord, having united and knit both natures one, and being God, having alto eome into this wofld, in out flesh, he eould haro no other means to save us, he eould bave no other issue out of thls wodd, nor return to his former glory, but by death. And so in this sense, this eitus morti, tho issue of death, is liberatio [er mortem, a del[veranee by death, by the death of this God out Lord, Ct Jesus; and this is St. Auyus-

280 PREACHED AT 'HITEHALL. [SEBo CLVIII. tineis acceitatiin if the words, and those many and great persons, that bave adherecl to him. In ail these three lines then, we shall look upon these words; first, as the God of power, the Almighty Father, rescues his ser'ants from the jaws of death; and then, as the God of mercy, the gIorilus Son, rescued us, by taking upon himself the issue of death; and thcn, (between these two,) as the God of comfort, the Holy Ghost, rescues us from all discomfort by his blesscd impressions beforchand, that what manner of death soever be ordained for us, yet this exAtus mortis, shall be itroitus iu 'itam out issue in death, sha]l be an entrance into evel'lastin llfe. And these three considerations, out deliverance «' morte, in orte, per mortem, from death, in death, and by death, will abundantly do all the otices of the foundation, of the buttresses, of the contignation of this out building, that H tat is out God, is the God of ail salvation, because Unto this God the Lord belong the issues of deatk. First then, we eonsider this exltus mortis, to be liberatio à orte; that with God the Lord are the issues of death, and tllerefore in all our deaths, and deadly ealamities of this life, we may justly hope of a good issue from him; and all our periods and transitions in this lire, are so many passages from death to death. Our very birth, and entrancc into this lire, is exits à morte, an issue from death; for in our mother's womb, we are dcad so, as that we do not know we live,ot so much as we do lu our sleep; neither is there any grave so close, or so putrid a prison, as the womb would be to us, if we stayed in it beyond our time, or died there, before our rime. In the grave the worms do not kill us: we breed and feed, and then kill those worms, which we ourselves produced.:In thc womb the dead child kills the mother that conceived it, aud is a nmrderer, nay a parricide, even after it is dead. And if we be hot dead so in the womb, so, as that being dead, we kill ber that gave us out first lire, out lire of vegetation, yet we are dead so as David's idols are dead; in the womb, we bave eyes and see hot, ears and hear not . There in the womb we are fitted for works of darkness, all the while deprived of light; and there, in the womb, we are taught cruelty, by being fed with blood; and may be danmed though we be ne-er born.

8ER. CLVHI.] PREACIIED AT WHITEHALL. Of out ve making in the womb, David ys, • cm and fiarfidly ruade*, and,ç'uch knowledye i, too ewcellent fir for, Eren that ia tke Lora doiq, and it ia wondeul Ip»e fecit nos, It la he that bath ma us, and hot we ouroelte» «, no, nor our parents neither. Thy bande bave made me, and fa,hioned me round about, says JobS; and, (as the ori#nal word is) Tkou haa taken pains about me; and yet says he, Thou do»t deatroy me: though I be the mter-piece of the greatest Master, (man is so) yet if thou do no more for nie, if thou leave me whcre thou madest me, destruction will follow. The womb, wlùch should bo thc house of lire, becomes death itself, if God leave us therc. Tbat which God threatens so often, the shutting of the womb, not  heavy nor so discomfoaable a curse, in the st as in the latter shutting; not in the shutting of barrenness, as in the shutting of weakness, when children are corne to the birth, and there is hot strengh to bring foh «. It is the exaltiou of misery, to rail fmm a near hopo of happiness. And in that vehement imprecation the prophet expresses the height of God's anger, Gire tkem, 0 Lord, chat wilt thon yie tkem? Give them a mi»carryiq womb% Therefore  soon  we are men, (that is, inanimated, quickened in the womb) though we cauuot ourselves, our parents bave reasou fo say in out behalf, IVreked man that he kall deliver him from tkia by  deatht°? For, evcu the womb is tho body of death, if there be no deliverer. It nmst ho hc tlmt said to Jcremy, BoEore l ford thee I knew thee, and bre tou camet out OE the omb I sanctified thee . We are hot sure that there was no kind of ship nor boat to fish in, nor to pss by, till God prescribed Noah that absolute form of the ark; that word which thc ]Ioly Ghost by Moses, uses for the ark, is commou to all kinds of boats, tk«bahtt; and is the saine word that Moses uses for the boet that he was exTosed in ', that his mother him in an ark of bulrushes. But we are sure that Eve had no midwife wheu she was delivered of Cain; therefore she might well sy, Po»»edi zirum à Dino ', I have gotten a man from t Pltn cxxx. 14.  PIm cxxix. 6. n P cxfi 23. « p c. 3.  Job x.B. * Iiah x. 3.  llos . 14. to Rom. . 24. tt Jet. i. v. tt  t Exod. il. 3. t" Gen. iv.!.

the Lord; wholly, entirely from the Lord: it is the Lord that bath eabled me to coceve, the Lord hath ifused a so into that conception, the LoM bath brought into the world that which hmself had quckened; without a this might Eve say, my by h been but the house of dth, and Dini Domini sun ex.its rtis, To God the Lord belong the issues of death. But then this exits à ort, is but ntroltus i ortem; this issue, this deliverance from that de3th, the death of the womb, is au entrance,  delivering over to another death, the nanifold dcaths of this world. We bave a winding-sheet in our mother's womb, that rows with us from out conception, nd we corne into thc world wound up in th3t windin-sheet; for we corne to a rave. And, as prine, dischared of actions, may çees, so when the womb bath discharged us yct we arc }»ound to it by cords oç flesh, by such a strin as that we canot o thencc, nor stay the. We celebrato onr own fiumeral with cries, cvcn at out birtb, as thouh our threeore and tcn years of lire were spent in our mother's labour, and out circle ruade up in the first point thereof. Vc beg one baptisn with auother, a sacramcnt of tears; and we corne iuto a wor]d that lasts mamay es, ut we ]ast hot. I domo P«tris, («ays our Llcssed Saviom', speakin of beaven) m«dtw anslows ', Thcre are many, aud mansions, divers and durable; so that if  man cannot possess  nartyr's bouse, (he hath shed no blood for Christ) yet he may have a confessor's; he hath been rcdy to ]orify G, in the sheddin  of his Llood. And if a womau cannot possess a virin's house, (she h3th cmLraced the holy stars dE marriage) yet she uay hve bouse; she bath brouht forth, and brouht up children in the fcar of God. I dono Ptrls, In my Fathers bouse, in heaven, there are mauy mansions, but here upon erth, Te,  man th hot were to lay is ead ', says he himself. No  d«dit lils omln«m. How then bath God given this earth to the sons of men  He hath given them earth for their materials, to be ruade of earth; and he bath gven thcm earth for thcir rve and oepulture, to return nd rcsolve to eah; but not for their posseion. ere we ace o cotiuiy city; nay, no ] John v. 2. ]« Matt. . 20.  Heb. x. 14.

SER CLVIII.] PREACHED AT WHITEHALL. cottage that continues; nay, no we, no person% no bodles that continue. Whatsoever moved St. Hierome to 11 the journeys of the Israelites in the wilderne, mansions, the word , (the word is asany ) signifies but a journey, but a peregrination: even the Israel of God hth no manslons, but journeys, mages lu this lfe. By tht mesure dd Jacob easure his lire to Pharaoh, Te d« of te eam of y pilrimoEqe% And tllough the aostle would hot ay, orim«r, That whilst we are in the bo,ly, we are dcad, yet ho says, erçqrinamur, Vhilst we aro in the body, we aro but in a 1,ilgrimage, an«l we aro absent ri'mn the Lord «. He might have id dead; for this whole worM is but an universal churchyar«l, but one common grave; and the lire and motion, that the greatest persous bave in if, is but as the shaking of buried bodies in their graves by an carthquake. That which we call lire, is but hebdomada mortium, a week of,leaths, seven days, seven periods of our lire spcnt in dyiug; a dyiug seveu times over, and there is an end. Out birth dies in infancy, and out infancy dies in youth, and youth, and the test dio in age; and ago also dies, and detcrmines ail. 'or do ail thcse, youth out of infaney, or age out of youth, arise so, as a phoenix out of tho ashes of another phoenix formerly dcad, but as a wasp, or  serpent out of carrion, or as shake out of dung; out youth is worse than out infancy, and out age worse than out youth; out youth is hungt T and thirsty aftcr those sins which out infancy knew hot, and our age is sorry and angry that it cannot pursue those sins which our youth did. And besicles, ail the way so many deaths, that is, so many deadly ealamities accompany every condition, and every period of this lire, as that dcath itself would ho an case to them that suflèr thom. Upon this sense does Job wish that God had hot given him an issue from tho first death, ri'oto the womb; ItheroEore ast thou brouybt me fortk out  the,combff 0 that I te.qot, and no je ad een me; I sonM ae been, a tou I ad hot lwen te. t Exod. xviL 1. t 'DJ, wdsit, evellit—ctr movit, (ab evellend tentodi paillis); hence , iter.—Ev. • o Gen. XLvii. 9. l 2 Cor. v. 6. m Job  18» 19.

And hot on]y the impatient Israelites in their nmrmring, ( Iuld to God e had died by he hand  t/e Lord, in he land of aypt",) but Elijah himself, when he fl from Jezebel, and went for his lire, as that text says, under the juniper-tree, requested that he might die, and said, It is enough, now 0 Lord take away my loEe "«. So Jonah justifies his impatience, nay his anger towards God himself; w 0 Lord tal'e I beseech thee my le from me, for it is better tir e to dle, tkan fo lize . And when God asked him, Dt thou weli to be an9Tfor this? and after, (about the gourd) Dt thou rell fo be an9ry for that? he replies, I do rell fo be anyry even unto death. How much woe a death, than death, is this lire, which so good men would so often change for death. Dut if my case be St. Paul's cnse, Qwtidie norior ', That I die daily, that something heavier than death fall upon me e'ery day; if my case be David's case, Tota die mortcamur , Ail the day long we are killed, that hot only eve" day, but every hour of the day, something heavier than death falls upon me: though that be truc of me, Concetus in peccatis, I was shapen in iniquity, and in sin did my mother conceive me ', (there I died one death) though that be truc of me, xttts lius irw, I was born, hOt only the child of sin, but the chi]d of the wrath of God for sin, which is a heavier death, yet Domini Domini sunt eœitns mortis, SVith God the Lord are the issues of death; and after a Job, and a Joseph, and a Jeremy, and a Daniel, I eannot doubt of a deliverance; and if no other deliverance conduce more to his glory, and my good, yet, He kath tke k«ys of death , and he can let me out at that door, that is, deliver me from the manifold deat of this world, the omni d&, and the tota die, the every day's death, and every hour's death, by that one death, the final dissolution of body and soul, e end of all. But then, is that the end of all [ Is that dissolution of body and soul, the last death that the body shall surfer [ (for of ifitual deaths we speak hot now;) it is hot. Though this be ezitus à morte, it is introitus in mortem; though it be an issue from the manifold deaths of this world, yet it is an entrance into the death  Exod. xvL 3. * i Kin x. 4.  Jonah iv. 3. - « 1 Cor. xv. 3.  P xgiv. .  Pm ri. .  Rev.  18.

of corruptiott, and putrefaction, and vermiculation, and incineration, and dispersion, in, and frein the grave, in which every dead man dies over again. It was a prerogative peculiar te Christ, net te die this death, net te sec corruption. SVhat gave him this privilege. Net Joseph's great proportions of gums and spices, that might bave preserved his hody frein corruption and lutineration, longer th.n he needed it, longer than three days; but)'et would net bave donc it tbr ever. SVhat preserved him then . Did his exemption, and freed,m ri'oto original sit, preserve him ri'oto this corruption and iacineration. Itis truc, that original sin hath induced this corruption atd incineratiou upon us. If we had net sinned in Ad.m, mortality h.d net put on immortality, (as the apostle spe.ks '°) ner corruption had net put on interruption, but we had had out transmigration front this te the other world, without.ny mortality, any corruption et all. But yet siuce Christ took aih upon him, se fat" as nlade him mortel, he had if se far too, as might have made him sec this corruption and incineration, though he had to original sin iu himself. XVhat preserved him then. Did the hypostatical union of both natures, God and man, preserve his flesh front this corruption, this incineration. it la truc, th.t this was a most powerfid embalming: te be embalmed with the divine n.'tnre itself, te be embalmed with eternity, was able te preserve hlm frein corntption and inclncration for ever: and he was emba|med se, embalmcd with the divine nature, even in his body, as well as in his seul  for the Godhead, the divine nature, did net depart, but remain still united te his dead body in the g'ave. But ver for all this powerfitl embahniug, this hypostatical union of both latures, we sec, Christ did die  and for all this union which ruade him God aud man, he became no nlan, for the uuion of body and seul makes the man, aud he, whose seul and body are separated by death, (as long as that state lasts) is, (properly)no man. And therefore as in him, the dissolution of body and seul was no dissolution of the hypostatical union, se is there nothing that constrains us te say, that though the flesh of Christ had seen corruption and incineration iu the grave, this had been auy dissolx'ing of the hypostatical uuion; for the di'inc nature, the Godhead, might have remained with ail the elements and principles of Christ's body, as well as it did with the two constitutive parts of his person, his body and soul. This ineorruption then was hot in Joseph's gums and spiees; nor was if in Chrisçs innoeeney and exemption from original fin; nor was it, (that is, if is hOt neeessary to say it was) in the hypostatieal union. But this ineorruptibleness of his flesh, is most eonveniently plaeed in that, 2Von dabis, Thou wil¢ o 8uèr thy Holy Oe te see corruption.1. We look no further for causes or reasons in the mysteries of out religion, but te the will and pleasure of God. Christ himself limited his inquisition in that; Ira est, Even se, Father, for se it seemed good in thy sight . Christ's body did net see corruption, tberefore, because God had decreed that it should net. The humble oul, (and only the humble seul is the religious seul) tests himself upon God'« puq)oses, and his decrees; but then, it is upon those purposes, and decrees of God, which he hath declared and manifested; net such as are conceived and imagined in ourseh'es, though upon seine probability, seine verisinfilitude. Se, in our present case, Peter proceeded in his sermon at Jerusalem'*, and se Paul in hi« at Antioch; they preached Christ te be risen without having seen corruption, net only because God had decreed it, but because he had manifested that decree in his prophet. Therefor does St. Paul cite by special number the second Psalm for that decree, and therefore both St. Pcter and St. Paul cite that place in the sixteenth Psalm; for, when God declares his decree and purpose in the express word of his prophet, or,vhen he declares it in the real exccution of the decree, then he makes it ours, then he manifests if te us. And therefore as the mysteries of our religion are net the objects of our reason, but by faith we rest in God's decree and purpose, (it is se, O God, becauso it is thy will it should be se) se God's decrees are ever te be considered in the manifestation thereof. All manifestation is either in the SVord of God, or in the execution of the decree; and when these two concur and meet, it is the strongest demonstration that eau be: when therefore I find those marks of adoption, and spiritual filiation, which are delivcred in the ,Vord of God, te be upon me; when I find that

SER. eLVI|Io] PREACHED AT WHITEIIALLo real execution of his good purpose un me,  that actually I do live under thc oedience, and uuder the coudltions which are evhlences o adoption and spiritual filiation thon, and so long as I sec these marks, and ]ive o I lnay safely comfm myselï in a holy certitude, and  odest inflliility of y adoption. Christ dctermines himsel in that, the purpose oï God; because the purpose of God w manifest to him: St. Peter and St. Paul determine themselves in those two ways of knoving the purpose of God, the Word of God beforo the Çxoeution of the decree in thc fulne of time. It was prophesied befi)re, id they, and it is performed now; Christ la risen without seeing corruption. Now this which is so sinlady peculiar to him, that his flcsh ahould hot sec corruption, st his oecond coming, his coming to judgment, shall be extended to all that are then alive, their flesh ahall hot sec corruption; bause (as the apostle say and says as  secret, as a mystery, (Bê]wld I s]ww you a »yteçv; we aR ot all sleep) fl]at s, hot continue in the state of file dead hl tho grave) but we s&«ll ail be c&anyed `. In an instant we si]ail haro a dissolution, and in dao saine instant a redintegration, a recompacting of body and soul; and that shaH be truly a death, and truly a resurrection, but no sleepiug, no corruption. But for us, who dic now, and sleep iii the state of the dead, we muet all pass this lmsthume death, this death afier death, nay this doath afier hurial, this dissolution aRer dissolution, this death of corrruption and putrcfaction, of vermiculation and incinertion, of dissolution and dispersion, h, and from tho gve. Vhen those bodies which have been dae children of royal parent% and the parents of royal children, must say with Job, To corroi»tion, To« art my farder, and to the eorm, Thou art mll nother and ny sister . Mis rablo riddle, when tho me worm must be my mother, and my sister, and lnysel£ 5Iiserable inc¢st, when I must be married to mine ovn mothcr and slsr, and be both father and mother, to mine own nother and sister, beget and bear that worm, which is ail that mis¢rable penury, when my mouth shall be filled with dust, and the worm shall feed, and feed sweetly upon me «. Vhen the ambitious man shaH bave no tisfaction if the poorest alive tread upon hhn, ator tho poorest receive any contcntment,  i Col xv. 51. an Jobxvii. 14.  Job xxi'. 20.