this) it is that through which the foul enters into the immediate prefence of God, and states it in eternity; it is a change from time to eternity, from works to rewards, a reward fuitable to the work we have here been doing, whether it be good or evil; and is not this a great change? Take a few hints in particular about it, to fhew the greatness of it.

Firt, It is fuch a change, as all other changes. upon the outward man are but leading and introductory unto, and into which at laft they all iffue, and refolve themselves. We pass through many changes here in this world. We may fay as Job,

But thefe are but

changes and war are upon us. leading and preliminary, as it were, to this last and great change; these all are, or fhould be to us, monitors of this laft change, and do but a little darkly fhadow it out unto us.

Secondly, It is such a change as calls for great Spiritual changes to pass upon us here, to fit and prepare us for it; a change in our minds, a change in our wills, a change in our affections, a change in our converfation, a change in our whole man; a real change, a thorough change, an universal change old things must be done away, and all things must become new, 2 Cor. 5. 17. The mind must be changed from darkness to light, from ignorance to knowledge in spiritual things: the will

must be changed from enmity to fubjection, from rebellion to obedience to God and his laws; theaffections must be changed from earthiness to heavenliness; from carnality to spirituality; the converfation must be changed from fin to holiness; from vanity and looseness, to ftrictness and serioufnefs in walking with God. O how great must that change be, that calls for fo many, and so great changes, to fit and prepare us for it?

Thirdly, It is fuch a change, as tho' it do not put us out of being, yet it puts us into a quite other manner of being than ever we yet had; a change which fets us naked before the tribunal of God, to receive a definitive fentence of life or death from him; a change which brings us into the immediate fight of God, either as a gracious Father, or as a revenging Judge; a change which fully opens the eyes of the foul, and makes him to fee both grace and fin, heaven and hell; grace in its amiablenefs, fin in its odioufnefs; heaven in its glory, and hell in its horror: for (my beloved) whatever we are, whether good or bad, faints or finners; yet when we die, our eyes will be fully opened, to see these things; we shall fee unutterable things; if we be good, we shall see them with joy and exultation; if we be bad, we fhall fee them with anguish and confufion of foul.

Fourthly, It is such a change, as makes us capable of, and actually puts us into unfpeakably greater things, either of happiness or misery, comfort or confufion, than ever here we knew, or were capable of; a change, which in one moment, in the twinkling of an eye, carries the foul from small first fruits to the full vintage; from a few drops to a bottomlefs, boundless ocean of either happiness or vengeance; delight or torment. And withal there

leaves him without any poffibility of change or alteration for ever, but that of its re-union with the body; for it is fuch a change, as leaves the state of the foul for ever unchangeable. O then, think much and often with yourselves, how great a change death will make with you! Certainly, did men think and confider with themselves, how great a change death will make with them when it comes, they would not leave the matters of their fouls in fuch diforder and difcompofure, in fuch an unready posture for it as they do.

Fifthly, Would you indeed set all right in your fouls, and make all ready for a dying hour? Then presently set upon foul-work, without admitting of the leaft delay or procrastination upon any account whatsoever: delays and procrastinations in the work of our fouls and eternity, is the high-way to death and ruin.

What was it that ruined the foolish virgins, but their delays in this great work, and their neglect of the great concerns of their souls, till it was too late to mind them? Matt. 25. 1. Felix also was in a fair way, and had a fair opportunity before him, to have provided for another world; but he delayed, and his delay (for ought we know) was his ruin, A&s 22. 25.

Truly the heart is very apt to delay and procraf tinate foul-work: it is apt to cry out, to-morrow, to-morrow. Hence it is that the fcripture calls fo often upon us for a speedy engaging in the work of our fouls; the fcripture faith, now, and to day; now is the accepted time, now is the day of falvation, 2 Cor. 6. 2. And to day if you will hear his voice, harden not your hearts, Heb. 3. 7, 8. And if the fcripture faith, now, why shouldest thou talk of hereafter? If the fcripture faith to day, why fhouldest thou talk of to-morrow? Austin confe feth this, and withal tells us, there is scarce any end delays, if once we give way to them: I delayed (faith he) to be converted to God, and put off my living to him from day to day. And elsewhere he tells us, that when God called upon him to awake to his work, he returned nothing but a few fleepy words; anon, Lord, (saith he) anon; bear with me a little but this anon and anon had no end; and this, bear with me a little went on a long way

Take heed of this, this hath been the ruin of thoufands, and ten thousands: how many have been convinced that it is their duty, and interest both, to fall in with the work of God and their fouls, to make preparation for another world? But they have put it off till hereafter, and satisfied their confciences with refolutions hereafter to do fo and fo; and have thus loft their season: oh! fall presently without delay upon foul-work: and to quicken you a little hereunto, confider four things:

First, Confider the unreasonableness of delays; no just plea can be made, nor true account given, why you should delay your foul-work one moment: the devil and a man's own heart will make many pleas, but no juft plea can be made; they will tell you it is too foon, you are young, and have time enough before you, what need you engage fo foon? But is this a rational plea? Is it too foon to be faved, too foon to be happy, too foon to fecure your eternal interest ? Is it too soon to lay hold on eternal life ? Is it too, foon to know and enjoy God? Is it too foon to be out of danger of perishing eternally? Why truly it cannot be too foon for these things; befides, God calls for thy youth, Remember thy Creator in the days of thy youth, Ecclef. 12. 1. And he greatly values the kindness of thy youth, Jer. 2. 2. Again, they will tuggest, that such and fuch a business must be difpatched,