the wrath to come; to have death hanging over a man's head, not as the way to glory, but as a doom and curse upon him ; and to be jovial and frolicsome under all this, would amaze any man that were serious, to consider that it can be so! And,

4. We may further collect, hence, how little it is that principles do signify, generally, with men. Though those principles be never so common, and never so certain, and evident, yet how little do they signify? That the state of man is a sinful and miserable state, is a common principle; it is a principle that doth obtain, not only among christians, but among pagans; their writings and books are full of it. Most pathetical complaints and lamentations, we frequently meet with, in their books, upon this account, speaking of the degenerate state of man, and that he is not the creature that at first he was; and speaking of his miserable state, and even in a way of nemesis, and as the effect of his displeasure, who made him, and hath been offended by him. But among christians, it is so common a principle, that every child that hath learned any thing of his catechism, (as I hope you generally do catechise your children,) if you but ask them, What is the state of man by nature? they will answer, It is a state of sin and misery :-just the very meaning of the text: "Death hath passed over all, for that all have sinned."

But how strange is it now, that so common a principle should signify so little? and again, that so evident and so certain a principle should have so little signification and efficacy with it as a principle? that, though the state of man is a miserable state, and that he lies under death, is matter of fact, it should have no more effect? Indeed, as to the most tremendous part of this death, that is out of sight with many; but, for the more sensible part, that lies open to every one's view. It can be a doubt with no man, whether he shall die or no. Death passeth over all. But how wonderful a thing is it, that a principle, a common principle, a most evident principle, and that carries the greatest certainty with it imaginable, (as to what at least doth highly deserve our consideration,) should be so ineffectual !

And as to the other part, it is generally professed, and they who make it their business, as much as they can, to disbelieve that more dreadful part, that remaining and unseen part of this miserable state, yet have not conquered the fear of it; if they have conquered the belief of it, yet, it is plain, they have not conquered the apprehension of it; there is a formido opposito, and cannot but be; for at least they know nothing to the contrary; they can never prove the contrary, that there is

no hell, no judgment to come. And, in a matter of this ǹature, men that would but act according to the common reason of men, would think that the matter did need demonstration, that there is no such thing, and not run a mad hazard and adventure; when there is nothing lost in the course, to which the truth, in this case, (supposing it to be truth,) would lead: and when, by following the contrary course, the misery and mischief that must ensue, are both unsupportable; and will shortly be irretrievable.

LECTURE XXXIV.*

The remaining Use that I intend, will be only directive. 1. To such as yet abide in this death, that have passed over all and we have reason to apprehend that to be the case of some: and, 2. To those that have, through the grace of God, in good measure, escaped out of it,

I. To the first sort, I have a few things to recommend by way of direction. I cannot tell how to apply things to persons particularly that you must do yourselves, as you find it to be with you. But if that be the case of any among you, that they have reason to judge so, that they abide in this death that have passed upon all, then I would have such,

(1.) To apprehend that this is the common case, and may probably be their own, as to that which is most dismal and horrid in this death, that hath hitherto passed over this world. It is (as I told you the last time) one thing to entertain a truth, as a mere notion in the mind, against which we have nothing to say, and to give but a faint negative assent to it; to wit, not to dissent or disagree to it and another thing to receive it as a vital and practical principle, that influenceth a man's heart, forms his spirit, and governs his course accordingly thereunto. And so is this very little apprehended to be the common case, that "death hath passed over all." But labour you feelingly to apprehend it, as to what is most obvious every way; that is, that we are all subject to bodily distempers and diseases, which, are tendencies to, and will end in, death: why, about this, we can none of us be in any doubt. We are sensibly told it, even in our flesh and bones, from day to day. But the worst part of this death is what our flesh cannot feel; that is, a death

* Preached Oct. 13, 1694.

upon our spirits; that our minds and hearts are disaffected to God, dead towards God, in direct opposition to what the case is with the regenerate, and which they ought to be judged and reckoned, as to themselves. "Reckon yourselves (saith the apostle, Rom. 6. 11.) dead indeed unto sin, but alive unto God." The death that stands in opposition to this life, is the worst and most horrid part of the death that hath passed over this world.

Labour to apprehend this to be the common case; and then consider, whether it be not your own. If the matter do look with a dubious aspect, it ought to be considered with so much the more attentiveness, and with so much the deeper thoughts. And a slight hope that there is an alteration, should not satisfy: and, indeed, you cannot reasonably think this to be a little thing, or that it should not be greatly considerable. For is it a small matter to have passed from death to life? This death passed over all; and an escape out of it, is not so little a thing, when you compare those two expressions, 1 John 3. 14. "Abiding in death;" and, having "passed from death to life :" it must be a most close and pungent question-"Which is my case? Either I have passed from death to life; or I continue still in death." And, therefore, it ought to be considered over and over, "How stands my case towards God? I have a natural life in me, in which I am capable of natural actions: but have I a holy life in me, by which 1 am capable of the actions that are suitable and proper to that? by which I can act and move towards God, not simpliciter or absolute; but quoad hoc to that one end and principle it was made; for there is a deadness, no propension towards God, as regeneration would make it alive towards God. "How is it with me in this respect?" That ought to be deeply considered. "Is not this, the horrid, dismal death that hath passed upon all, still upon me?" And,

(2.) There is this further, that will be suitable by way of direction to that former case, to mind those things principally, that are most pertinent to it; and to be less concerned about lesser things. And pray let such take in this direction: Have you reason to apprehend this to be your case; (and a fearful case it is;) that that death, even the worst of it, that hath passed over all, remains upon you? Why, then think of those things that are most pertinent to that case; and consider less the lesser things. As to whatsoever you have to complain of besides, say with yourselves, "Aye, but all this is nothing to this death that is upon my soul ;" and it looks like distraction, when men's minds are wholly engaged and taken up about

lesser things: but, about this greater and more important thing, they have no consideration at all. As if one should seem concerned that he hath a scratched finger; when he hath a mortal wound in his breast that he is unconcerned for: or, that he should have lost a pin, when his house is on fire; or, that a man's head should lie easy upon the block, when the fatal stroke is just going to be given. For, do but consider what this will come to at length: this death will be eternal death. The disinclination and deadness of man's spirit towards God, can have no other issue, finally, but "Depart from me," if it continue. You are departing from God; you will be continually departing: why, Depart from me for ever. This sort of death upon the souls of men, it is not a distinct thing from the state of hell; it is the same thing begun: there is no further difference than between death inchoate, and death consummate. And, indeed, every thing that a man doth, and every thing that a man saith, is all idle impertinency, while this great thing is neglected. "Seek first the kingdom of God and his righteousness," is the advice of our Saviour. You are seeking many other things; but have you observed the order, to seek that in the first place? Otherwise you have mistaken the order. What other things you may lawfully seek, you are then to seek, when you have begun duly and regularly, with the first. And, therefore, if another should tell you of such and such things that are not so well in the state of your case externally such a man hath failed, that owes you money, or the like, you may answer him; "Alas! do not tell me of these things, I am dead towards God, what do you tell me of this or that? I am like to be lost for ever, if grace do not give a speedy help to the sad state of my case." And again,

(3.) Look upon this case of your's as being, though very sad, yet not remediless, yet not incurable; look upon it as a remediable case. For it is, indeed, all one.as to any thing of real gain and advantage, not to apprehend your case to be sad, and not to consider it as capable of a remedy. Upon the former supposition, there will be no care at all exercised about it; and upon the latter supposition there will be no hope. But there must be a setting of both these on foot; you must have a care about the state of your souls; and you must have hope about it too; or else nothing will be done in you, or by you, that will be of any value. You should, therefore, consider and bethink yourselves, that there is a way of escape out of so great a death; that many have escaped you know; and they can think of it with pleasure, and take delight in their knowing of God, and conversing with him. Divers that have (it may

be) spoken to you of such things of God, as you have not found in yourselves. But that which hath been, may be that which you see by frequent experience wrought in others, may be wrought in you. God, that hath been so rich in mercy to others, why may he not be God, rich in mercy to you also?

Thus you should consider the matter as capable of a remedy. There is a word of life sent forth; and there is a Divine Spirit breathing in this world; even upon this world that is lost in death and it hath reached many with mighty influences. This is that which ought to be a mighty spring of hope to such as will not abandon themselves to despair. Do not say concerning yourselves, "There is a death abiding upon my soul, and therefore, it must be always so:" for that is to suppose there is no difference between earth and hell; between the state of men under the gospel, and the state of devils under an eternal doom, in the full execution of it.

I pray consider, our business is not to instruct the inhabitants of hell, but to speak to the living on this side the grave. We are teaching men, and not devils. And none should put themselves into their state and case, as if they had nothing at all to do, but merely to wait till the fulness of death should come upon them, and swallow them up. Our Lord saith, "Look unto me and be ye saved, all ye ends of the earth." And when such a voice as this hath come into this miserable earth, no man ought but to look upon himself as concerned therein, as well as others; and not to say, "God doth not mean me; he intends no such kindness to me:" but rather, on the other hand, to say, "If a vital savour hath been diffused with that voice, with that invitation of grace, in and by the word, and its vital influences have reached many, it may also reach me." There ought to be an expectation raised in us, that it may : and many are ruined for not expecting it, not waiting at the posts of wisdom's door. Prov. 8. 34, 35. "Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my door. For whoso findeth me, findeth life, and shall obtain favour of the Lord." This, men ought to set before their eyes, in all their attendances upon God, in his ordinances; so that they may be able to give this account, if any should ask them, What are you going for? "Why, I am going to find life; wisdom saith, They that find me, find life. Here I go to seek life for my soul."

The very order of the divine precept in this thing, is, "Hear, and your souls shall live;" which shews with what design men should hear and wait upon ordinances. "Ho! every one that thirsteth, come ye to the waters; come ye buy and eat, yea,