no Regard either to Proximity of Blood, or the Intention of the Party deceased, or the Merits of those whofe paft Services entitle them to a Gratification as much as any human Laws.

But as the making of Wills, fo the Payment of Debts, is a Duty not to be defered to our last Sickness. Many have their Hearts fo fet upon their Money, that they cannot refolve to part with it till fuch time as they can keep it no longer. Thefe therefore ought to confider, that a Perfon in Debt is but another Man's Cafh-keeper; and that the Sum he owes is but Money depofited in his Hands, which he cannot detain with Juftice any longer than he has the exprefs or tacit Confent of the Party who has a Right to it. So that when the Creditor demands it with Juftice and Reafon, the Debtor, if able, is under an Obligation of Confcience to pay it. Nay, he is bound to make himself able, as foon as he can, by retrenching all fuperfluous and unneceffary Expences. After which, all affected Delays are no better than fo many repeated Acts of Injuftice, which he cannot answer to God nor Man. Nor will his refolving to discharge all Debts, when he is called upon to pay the common Debt of Nature, be any Plea in Favour of this Practice; because we are

bound

bound not only to die but live like honeft Men. And 'tis much to be fufpected, that he who has not the Heart to part with his Money, but when he can keep it no longer, dies with a good Will to have kept it longer, if he could; which, confidering that in the Cafe before us, it implies Injuftice as well as Avarice, is but a very ill Difpofition to accompany him to the other World.

I will therefore conclude this Head with repeating to you the Prophet's Advice; put thy Houfe in Order. Expect not the Approach of Death to fettle the Concerns of this Life. Do Juftice to your Neighbour whilst it is a free and voluntary Act; and it will be a Comfort in your last Distress both to Mind and Body, to have no other Business then upon your Hands, than the performing well the laft Scene of Life.

However, befides this preparatory Difpofition confifting in the Regulation of the most important temporal Concern, there is another Houfe each Chriftian has to put in Order, to difpofe himself for Death, viz. his own Soul. And this is the great. Business of Life, and undoubtedly challenges his principal Care.

Confider therefore, Chriftian, what Con, dition thy House is in. Examine every

Part

Part of it with a diligent and impartial Eye. Is thy Faith built upon that Rock which Chrift fpeaks of? Is it Proof against all Storms of Temptations and Perfecutions? Is there a Foundation of Humility laid deep enough to bear the Superftructure of all other Virtues? Are the Doors and Windows of thy Houfe, I mean thy Senfes, ftrongly guarded against the Affaults of Vanity, and flefhly Lufts? Does nothing appear on the Outfide, that may fcandalize or offend thy Neighbour?

But above all, let us confider how this House of ours is fitted within? Is it furnished suitably to the infinite Dignity of the Divine Gueft who is to lodge in it? Does the Holy Ghost make his conftant Abode there, or do we not often entertain his mortal Enemy? Is it not frequently haunted with evil Spirits, and God Almighty banished from it? We may easily judge what State it is in, if we but reflect who governs, what Order is kept, what Regulations and Methods are obferved. Is there as good OEconomy in our Spiritual as Temporal Concerns? Is there as much Care taken to preserve the Life, Health, and Beauty of the Soul, as of the Body? Is there a Time set apart for Prayer, Spiritual Reading, Examina

tion of Conscience, and other Devotions, as well as for Eating, Sleeping, Diverfions, and worldly Employments? In a Word, is Charity or Self-love Miftrefs within ? Does Reafon or Paffion, Justice or Humour bear the greatest Sway? If Self-love, Paffion, and Humour govern; alas, it cannot be doubted, but the whole House is in Disorder and Confufion. And how unhappy is the Soul, which Death finds in this State!

But if Charity be Mistress, if Justice, Reafon, and Religion are confulted in all Concerns both Spiritual and Temporal, there is fufficient Ground to judge our House is in good Order, and we need not fear to be surprised by Death. For where Charity is Miftrefs of the Heart, where Piety and the Fear of God take Place of Paffion and Inclination, there the Holy Ghost refides undoubtedly in the Soul; and where this Divine Guest makes his Abode, all must be orderly and well-difpofed. Such a Soul is always prepared for her last Summons. Death will indeed destroy her House of Clay, but 'tis in order to tranflate her to thofe heavenly Mansions, where all the Virtues, which adorned her here below, and fitted her for the State of Blifs, will be either rewarded, or receive their final Accomplishment and Perfection.

Whence

Whence it appears, that the Prepara tion we are to make for Death, is no other, than that which is to fit us for Heaven. Now nothing can fit us for Heaven, but what will be either réwarded or perfected in Heaven. Faith and Hope, Patience in Adversity, Love of Enemies, pardoning Injuries, and the like, are Virtues which, to speak properly, will not be perfected, but rewarded in Heaven. For, as Divines teach, there is neither Faith nor Hope in Heaven. Because by Faith we only know God obfcurely as through a Mift or Cloud, whereas in Heaven we shall fee him Face to Face. Hope alfo, tho' never fo firm, is always mixed with fome Fear, and regards a Good not yet poffeffed: whereas Fruition, which is the Reward of the Life to come, is an actual Poffeffion of God, attended with fuch an infallible Security, as excludes all Fear or Doubt. Patience, and Love of Enemies, can likewife have no Place in Heaven; because in Heaven there are no Enmities nor Croffes to be fuffered. However, these Virtues are neceffary to dispose us for Heaven, because its Joys are the Reward of them; and those can have no Title to the Reward, who comply not with the Conditions upon which it is promised.

But