Shelter, which yet he defpaired ever to find, when he faw himself deserted of God, and as it were outlaw'd from his Protection, Gen. iv. 14. From thy Face Shall I be hid, and I fhall be a Fugitive and a Vagabond in the Earth, and every one that findeth me fball flay me.

And much after the fame Manner it still is with all Adam's finful Pofterity. Guilt is ftill attended with a Natural Consciousness and Terror of Mind that abates their Hope and Confidence in God, and fills Sinners with Anxiety and Diftruft, and a fearful Looking for of Vengeance. When Troubles and Diftrefs come hard upon them, and they begin to reflect upon themselves and their Ways, on their own Vileness and Unworthiness, their Breach of Covenant with God, and their Shameful Rebellion against him, they cannot think they have made any Interest in Heaven, and therefore can scarce expect any Help from thence.

He that knows he has been an Enemy to God, is apt to reckon upon God as an Enemy to Him upon all Occafions. For thinking himself under God's Difpleasure, and knowing that the whole Creation is at his Command, every thing that he meets with Uncommon, he suspects to be an Instrument in the Hand of Providence, arm'd against him for his Destruction. But if any Common Calamity or Judgment is flying abroad, he fufpects

fufpects that it is making towards him, and aim'd at him, and that God is whetting his glittering Sword against him. And Deut. every Affliction that does befal him, he xxxii. 41. takes to be a Judgment, apprehending that his Sins have overtaken him, and that Vengeance from Heaven has found him out: And having no Refuge from the Storm, he is difconfolate and heartlefs under every Affliction and Trouble; Which, whatever it be, he has it All lying upon him, and he finks under a double Weight, the Outward Preffure of the Affliction, and the Inward Self-Condemnation of his own Mind.

But the worst is ftill behind. When fuch Men are actually feiz'd by the Terrors of Death, and they fee the Grave and Hell opening their Mouths upon them, and ready to swallow them up, they are then struck home to the Heart. Their Soul melteth away because of the Trouble. And then perhaps having no other way to look for Help, Neceffity may at laft drive them to God in their Extremity, though they have little Hope and little Heart to look up to him, or to expect any Help from him *.

Hi funt qui trepidant, & ad omnia fulgura pallent:
Cum tonat Exanimes primo quoque Murmure Cæli, &c.
Infefto credunt a Numine: Saxa Deorum

Hac & Tela putant. Pecudem fpondere Sacello
Non audent: Quid enim fperare Nocentibus agris
Conceffum?

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Juven, Sat. 13.

This

This is the Cafe of the Wicked in Distress; efpecially in their Laft and great Distress.

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But with the Good Man it is far otherwife. He is not afraid of any Evil Tidings; Pf. cxii. 7. his Heart is fixed, trusting in the Lord. Having no Secret Guiltiness lying on his Confcience, to cow and break his Spirits, he has fome Courage and Comfort in himself, as well as a good Hope and Truft in God.

He does not with a diffembled Hardiness, nor Stoical Infenfibility defy the Pains and Agonies of the Body, but can with Manly Courage and Christian Patience endure them. And These lose much of their Sting when all is Calm and Serene within; a good Conscience to chear up the Mind, and support it under the Weakness of the Body. He is not to feek his Comfort from abroad: he has his Comforter in his own Breaft, to hearten and support him under the Pain and Travel of Death.

And This is a very confiderable Difference betwixt the Death of the Wicked, and the Death of the Righteous, that whereas the One has no Comfort in himfel but is to feek it from Others, and from those who cannot give it; the Other has a Source of Comfort within himself, fufficient for Himfelf and Others. For This is what we fometimes fee at the Death of very Good and Pious Men, that whereas the Sick Chamber is always drefs'd up as a Scene of Sorrow

and

and Sadness, Friends much disturb'd, and all in Tears about them, They themselves are under little Difturbance but what is given them by the Weeping and Wailing of Mournful Relations; Otherwife full of Tranquility and Satisfaction of Mind. Nothing of Chearfulness appears but within the Sickbed: And They are able to preach Comfort to the Living with their Dying Breath.

Surely there is scarce any thing upon Earth that more resembles Heaven, than the Calm and Serenity, and overflowing Joys and Comforts of a Dying Saint, that has long had his Converfation in Heaven, and has happily finifh'd his Courfe, and is now ready to be diffolv'd, and to be with Chrift.

The more the Soul is unclog'd, and getting free from the World, and the Burdens of the Flesh, the more it appears in its own Strength: It enlarges its Prospect, and mounts higher and higher; and as it draws nearer towards Heaven, it breaths forth Heavenly Things. Such a Man's Dying Bleflings are Bleffings indeed, and give Life and Spirit to those that must tarry behind in this Vale of Troubles. His Admonitions, and Prayers, and Confolations are Refreshing as the Heavenly Dew; Like as the Dew of Hermon Pf. cxxxiii. that fell upon the Hill of Sion. Thus Mofes when he was to dye, and leave his last Charge with the People of Ifrael, begins [his Cygnea Cantio, his Dying Song My Doctrine

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3.

Doctrine shall drop as the Rain, and my Speech fhall diftil as the Dew and then goes on bleffing and comforting them with the Remembrance of the Goodness and Mercy of God to them; yet ftill warning them, that they fhould take Care not to provoke his Vengeance, by any future Rebellions against him.

Thus do the Devout Servants of God oftentimes, with good Old Simeon, joyfully fing their Nunc Dimittis, and depart in Peace. As they have fow'd to the Spirit, Gal. v. 22. they then Reap the Fruits of the Spirit, Rom. xiv. which, the Apoftle tells us, are Love, and 17. Peace, and Foy in the Holy Ghoft.

Yet it must be confefs'd, that this is a Happiness that is not every Good Man's Lot. Such Peace and Joy, and Triumph in Death, is the peculiar Bleffing of those that are strong in the Lord, and in the Power of his Might. But there may be many very good Chriftians, that may fometimes have discouraging Suggestions: And tho' they do truly Believe, yet there may be mifgiving Minutes, fuch Fits of Weakness and Wavering, that they may often have Reason to pray to God to help their Unbelief, and to Increase their Faith. Though there may be great Willingnefs in the Spirit, yet the Flesh may be Weak. There is by Nature in fome Men an unhappy Pufillanimity, a Natural Timorousness or Lowness of Spirit, (scarce ever to be master

ed)