The whole duty of mourning and the great concern of preparing our selves for death, practically considered / written some years since by the author of The whole duty of man, and now published upon the sad occasion of the death of our Most Gracious Sovereign Lady Mary the II, Queen of England, &c. of blessed memory. Allestree, Richard, 1619-1681. 1695 Approx. 202 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A23803 Wing A1194 ESTC R33068 12881765 ocm 12881765 94952

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Early English books online. (EEBO-TCP ; phase 1, no. A23803) Transcribed from: (Early English Books Online ; image set 94952) Images scanned from microfilm: (Early English books, 1641-1700 ; 1517:12) The whole duty of mourning and the great concern of preparing our selves for death, practically considered / written some years since by the author of The whole duty of man, and now published upon the sad occasion of the death of our Most Gracious Sovereign Lady Mary the II, Queen of England, &c. of blessed memory. Allestree, Richard, 1619-1681. [23], 165, [3] p. Printed for J. Bach ..., [London] : [1695] "Necessary to be given at all funerals." Illustrated engraved frontispiece. Attributed by Wing and NUC pre-1956 imprints to Allestree. Place and date of publication suggested by Wing. Reproduction of original in the Bodleian Library.

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eng Mary -- II, -- Queen of England, 1662-1694. Death. Mourning customs. 2004-04 Assigned for keying and markup 2004-07 Keyed and coded from ProQuest page images 2004-08 Sampled and proofread 2004-08 Text and markup reviewed and edited 2004-10 Batch review (QC) and XML conversion

the Memory of the Just is Blessed 〈◊〉

MARIA REGINA II. Obit. Decemb. 28.94 Aetatis suae. 32:

I haue fought a good fight I haue finished My course I haue kept the faith Hence forth There is laid vp for me a crown of righteousness.

F. H. van. Hove. sculp:

The Whole Duty of Mourning, And the GREAT CONCERN Of Preparing Our Selves for DEATH, Practically Considered. Written some Years since by the Author of The Whole Duty of Man. And now Published upon the Sad Occasion of the DEATH Of Our Most Gracious Sovereign Lady MARY the II. Queen of England, &c. of Blessed Memory. Necessary to be given at all Funerals.

LICENSED, January 16th. 1694/5.

Printed for I. Back, at the Black-Boy on the middle of London-Bridge.

THE PREFACE TO ALL Mourners, Upon the SAD and MOURNFUL OCCASION Of the much-to-be-lamented DEATH Of Our Most Gracious Queen.

THis Tract, whereof Death is the Subject, has been Concealed some Years; and upon this Sad and Mournful Occasion of the Death 〈◊〉 our Gracious Queen, which loudly calls the Nation to Weeping and Mourning; it appears now in the Habit of a true Mourner.

UPON so irreparable a Loss as the Kingdom has Sustain'd; Death is the properest Theme which befits the Season; for when mournful Countenances, heavy Hearts, and watry Eyes appears every where, this Whole Duty of Mourning, in the Closet may prove a good Companion.

EVERY day, you see, Nay, every Hour, says Seneca, shews us what a nothing we are, and by some fresh Argument or other puts us in mind of our forgot Mortality: but so Doleful and Mournful a Scene England did not expect would have appear'd; especially at such a season, when our Eulogies and Praises should have Ascended to Heaven, from whence flowed the Redemption of the World; even by the great Mystery of our Saviours Incarnation; but this high Festival is now by the decree of Providence turn'd into Mourning, and our Song into Lamentation.

THE Wise Man tells us, Eccles. 7.2. That when the living are in the House of Mourning, they will lay it to Heart; and if we ought to lay to Heart the Death of any; much more of Righteous Persons; how ought we then to bewail this Sad and Mournful Calamity, wherein God has deprived us of one of our Royal Defenders? O, then let us speedily wish with the Prophet, That our Heads were Water, and our Eyes Fountains of Tears, that we might Weep, Day and Night, for the Loss of so Vertuous a Princess, and so Gracious a Soveraign Queen.

TO give a direct Copy of so Blessed an Original, my Pen can never arrive to that Dexterity, but am Conscious to my self it must be very defective; and the only Apology I can make in this time of Dolour, and Anxity is; that broken Language is the best Rhetorick upon a Mournful Occasion; but the Veneration of those matchless Excellencies which appeared in our Royal Soveraign Animates my Pen to joyn with all Condolers in the Contemplation of those excellent Vertues, that Adorned so Illustrious a Princess,

IT was Heavens Decree, to take from us the Light of our Eyes, and the Breath of our Nostrils, a Gracious, and most Excellent Princess; one, under the shadow of whose Wings we sat with great delight, and enjoyed a more then an ordinary portion of Happiness and Prosperity; for the Radient Beams of her Royal Bounty and Charity extended so far, that to preserve a sinking Kingdom, she Ascended the Throne; not out of any Ambition she had to grasp a Crown, but out of a tender Compassion to save a distressed Nation. She was truly Magnanimous, by Nature, Birth, and Education, and adorned with all the Ornaments befitting so Excellent and Matchless a Princess; in her Power and Dignity, she was Soveraign Queen over a mighty and renowned People: and invested with the highest Authority, that a Crown could render her; thus being inthroniz'd, she was the Glory of her Sex, and an Ornament to the Diadem which she Wore.

HER mind was Noble, Large, and Capacious, and not inferiour to her Power and Dignity; her apprehension was quick and lively, and her Iudgment was Peircing and Solid: Religion, and Piety, shined with that lusture in all her Divine Conversation, and the whole Series of her Life, that indeed she was a Pillar of Christianity; for the Influences of her Princely Piety was of that Impression and Extent, as might well lay Claim to those Second Causes the Almighty Ordains to his Governing Administration here below.

SHE not only understood her Religion well, but loved it, and with great Sincerity practised it; for she always with a Stedfast, Regular, and Unaffected Devotion, approached with that Awful Sanctity to the Altars of God, that she seemed to Instruct when she Prayed, and Convert when she Kneeled; so that at so high a degree of Piety, the greatest Atheist, must needs be convinced and believe a Deity, and the loosest Libertine, could not but be Reformed; for his Admiration must needs create a Devotion upon a prospect of her Sacred Example.

HER Delight was in the Law of the Lord, and in that Law did she Meditate both Day and Night; for in the midst of all the most Important Affairs of State, she forgot not her Creator; for so Zealous was she for her Sacred Devotions, that she would rather spare time from her Sleep, than from her Prayers.

SHE always had a great Zeal for the Good of the Church, and she was the very Joy and Delight of the Hearts of the Clergy; for she encouraged their Studies, and continually Supported them under all the Reproaches of Malicious and Wicked Persons; even such, was her Royal goodness to the Pastoral Authority.

THE best practical Books she often made her Study in her Royal Retirement, and at other times caused them to be Read, as part of her Entertainmen, when she was Pleas'd to sit at Work with her Maids of Honour; and this she did as a prudent design whereby to furnish their thoughts with profitable Knowledge, and heavenly Meditation: for her Heart was wholly fixed upon God and Goodness.

EVERY Month, she constantly Communicated in her Royal Chappel; and always prepared her self with such a Strictness and Devotional Frame of Soul, that she Received the Blessed Sacrament in a most Humble and Awful manner, as being deeply affected with a due Sense of the Divine Majesty.

HER Temper was Naturally Sweet, her Disposition was Free and Generous; her Carriage Gracious; and her Intentions most Sincere: her Conversation was Lovely, and she was endued with a large mixture of Christian Charity and Compassion: all Eyes that beheld her at a distance, might discern Mildness, and Goodness, in her Majestick Countenance; which all her Attendants found its real Effects.

SHE delighted to do good; and had a singular Dexterity in the doing of it: for she prudently knew what was proper to be done, both as to the manner and Season: and she seldom vouchsafed a Royal Favour to any, but her Princely Way of doing it trebled the Obligation; and very easie was she in dispatch of what ever Affairs came before her: her Divine Soul indeed was truly Noble, and fitted to her Soveraign Place, and Royal Character; and she had a Serene Capacity as far beyond any of her Subjects, as she was in Power and Dignity above 'em: and had the Almighty been graciously pleas'd to have continued her Life, we had, had great hopes, and expectations of more then ordinary Blessings under her Government.

TO set forth all her Princely Virtues and Sublime Perfections, is too difficult for a Mortal's Pen to Delineate, or a Mournful Subjects Tongue to Express; neither can any expect so many Angelical Vertues can be Writ in so narrow a Compass, her whole Life indeed Corresponded with Heaven, and she was a Burning and a Shining Light amongst all her Subjects.

But now the Mourning Scene begins to appear; for on Thursday December the 20th. her Majesty felt her self indispos'd, but did not think it required the Attendance of her Physicians; but the Day following her Illness increasing, the Worthy Dr. Millington, and Dr. Ratcliff were called; and upōn the growing Danger; Dr. Brown, Dr. Cox, Dr. Gibbons, Dr. Robinson, and Dr. Cole, with other Learned Gentlemen were added to the Consult of Physicians: and on Saturday the Symptoms of the Small-pox appear'd, that Eternal Foe to Beauty and a Distemper which has prov'd too too fatal to the Royal Family.

HER Spiritual Physicians who always paid their Religious Attendance, were the most Reverend Dr. Tennison Arch-Bishop of Canterbury; the Right Reverend, Dr. Stillingfleet, Bishop of Worcester, Dr. Patrick Bishop of Ely, Dr. Burnet Bishop of Salisbury, and Dr. Kidder Bishop of Bath and VVells.

These Stars of the Church, whose Influence ever shined bright in the sweet Society of her whole Life; are now o'er-cast with Sorrow, and become her Mournful Assistants to conduct her out of it, and though it is not hard to imagine what a more Melancholly, though Spiritual Office they were to perform in this last dutious Service to their most Gracious Royal Soveraign, their best of Friends and Patronesses: yet as Grieved and Sorrowful as they were at the too visible Face of that King of Terrors, DEATH, that was so ready to snatch away that Sacred Life; however they could not but be extraordinarily Comforted to find her so well and so readily prepared to receive him.

THE worthy Arch-Bishop, who constantly attended her, even to the last moment of her Life, was one day ask'd by her Majesty, What her Physicians Opinion of her was? To which his Grace Sorrowfully, but Sincerely reply'd to this effect, that they despaired of her Recovery: her Majesty wholly unconcerned, but with her Natural Sweetness of Temper, was Cheerefully pleased to answer in these words, God be Praised, I am Provided.

THAT constant even Temper, of Tranquility and sweet Composure of Mind, accompanied her through her whole Sickness; (her preparation for Eternity being not the Work of her Death-Bed) that she always expressed a perfect resignation to the Divine Will and Pleasure of Heaven; and seemed to have nothing in this World, but what she could freely part from but her Dear Lord, to whom amongst many other kind Affectionate, and tender Expressions, she was pleased to breath forth this hearty and most Passionate wish, in these Words. That his Subjects might all Love him as she had done.

DURING her whole time of Sickness, his Majesty was that Pious and Constant Mourner over her, and such was his extraordinary tender Affection, and Fondness, that no Persuasions nor Intreaties could draw him a moment from her, neither could any Solicitations prevail with him to absent the Room, but Compassionately lay in a Camp-bed all the time by her.

THE day before her Departure she joyned in Communion with the Reverend Bishops, and took the Blessed Sacrament, as a Viaticum for Eternity: and all her Religious Deportment through her whole Sickness was so Angelical, that her Reverend, and Pious Heavenly Guides found opportunity to Learn more than Instruct; insomuch that the Lord Archbishop of Canterbury was heard to Express, That when it pleased God to call him, he Pray'd that he might be found so well prepared to Dye.

DURING her whole time of Indisposition, no Studious endeavours were wanting, if possible to Save so Precious a Life; but as Human Art and vigilant Diligence cannot exclude the Will and Pleasure of Heaven, so both the Physicians indefatigable Industry, and the Nations importuning Prayers were wholly Successless: for on Friday the 28th. of December, 1694. about One in the Morning her attending Divines resign'd their Royal Charge to her Ministring Angels; at which time without the least Pang of Death, in a Soft and Sweet Slumber she breathed out her Soul into the Arms of the Almighty.

I dare not presume to draw the Royal Face of Grief, or attempt to describe the Sacred Sorrows of our Afflicted King at this Mournful Juncture, but this I may humbly crave priviledge to Express, that as to his Royal Character, he is so good a Prince as no Age can Parrallel; one who for his Subjects Safety has expos'd his Royal Person in a Field of Blood, against a Tyrannical and Insulting Foe; when Balls of Iron thundred from the Roaring Cannons Mouth in Fire and Smoke then could he look grim Death in the Face in the fiercest Battles, and with an undaunted Courage ne'er have shook at the approach of that Pale Pince of Terrors; but when the Icy hands of Death had struck the fatal blow; he could not resist that melting and tender Affection, when he felt all the Agonies of Death in the dying looks of his beloved Consort: for though she left the World without the least expiring Pangs by dying even in Smiles; our Sorrowful King a Mournful Spectator, stood by in little less than Convulsions to behold her.

AND now what good Subjects can forbear opening the Sluces of their Eyes, and let fall Flouds of Tears upon so Mournful an Occasion; but to sum up our much to be Lamented Loss, I shall refer the Reader to the Pen of the Reverend Dr. Wake one of Eminent Authority,

If a Queen so Vertuous, that her very Example was enough to Convert a Libertine, and to Reform an Age: so Courteous and so Affable, as to be the Wonder and the Delight of all that knew her: so great a Lover of her Country, and the Interests of it, as to be willing to hazard what, next her Conscience, she the most valued; her good Name, and good Opinion in the World, for the preservation of them: so Firm and Constant in her Mind, as not to have ever known, no not in Death it self, what it was to Fear: so Happy in Business, as to Astonish rather than Satisfie, those who were the best Versed in it. I say that to have been deprived of such a Queen as this, and that at such an Age, when our expectations were at the highest from her, be a Loss above the power of Words to Express, then such is our Loss: the greatness of which we are so far from being able sufficiently to declare, that we cannot yet make an Estimate of it.

AND as our Sorrows cannot but be justly Expressed, in the Loss of so Excellent and so Vertuous a Queen; yet, let us offer up our Praises unto God, from whom every good and perfect Gift cometh: that he has not left us Comfortless? that he has not cut down the principal Cedar? that he has not deprived us of our chiefest Support, and Royal Defender? but that we enjoy and have a good King to Sit upon the Throne, to Sway the Scepter, and to go in and out before us, to Protect us from the force of France, and the danger of all Europe; and that our Dear and Dread Soveraign may be for ever Happy in us his Loyal Subjects, and we in so Good and Gracious a Prince, let us Implore the Divine Powers to Protect, Guide, and Defend him, in Spirit, Soul, and Body; as for his Enemies let them be Cloathed with Shame; but upon himself let his Crown for ever Flourish; and let all the People say, Amen.

AND now, O all you Sons and Daughters of Sorrow and Affliction, that faithfully Lov'd and Honour'd our Renowned Princess, Lament your Loss; but seem not to Bewail her Felicity: do not immoderately drown your Eyes, because God has Wiped away all Tears from hers: and though in such a National Concern of highest Grief, Natural Duty shews us to be Mortals, yet let us not forget to be Christians; and as our Saviour said to the Holy Women, so may I with all Awful Reverence Express, Weep not for her, Blest Soul, but for your selves, that you are not so Happy.

AND this Sweet Advice Saint Hierom gives us, Let us not Mourn, as for one Lost; but rather be thankful that we have had so Good, and so Gracious a Pattern; nay that we still have her, for all still live in Christ, yea, though they die, and whomsoever he thus takes unto himself are still within his Family.

THINK, that you heard her Royal Tongue Express the great Farewel; and in the most Tenderest Affection was pleas'd to say, Farewel my dearest Soveraign Lord, farewel; I hear Heaven's call, and the mighty Hour is come that we must part; farewell, my Royal Family, and all my mournful Subjects, now farewell: each in your own order all must prepare to follow me: Follow her, then first in her Pious Example, Fight the good Fight keep the Faith, finish your Course as she did, and henceforth is laid up for you (what she Blest Saint hath now received) a Crown of Righteousness: which God the Righteous Judge hath prepared for all those that Love and Fear him.

G. B.
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THE Whole Duty of Divine Meditation, in all its Various Parts and Branches. By the Author of The Whole Duty of Man. Price. 1 s.

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THE Whole Duty OF Mourning, AND THE GREAT CONCERN Of Preparing Our Selves for DEATH, Practically Considered. PSALM lxxxix. ver. 68.

What Man is he that liveth, and shall not see Death? shall he deliver his Soul from the hand of the grave?

The INTRODUCTION.

THat needs no Proof where all are Examples to themselves: such is that easiest and hardest Lesson, that all must die; that Death is the undoubted issue of Sin: and that it is a Separation of the Soul from the Body for a time: but because it stealeth on, as they that sleep in a Ship-under Sail, who arrive at their Port, while they think not of going: so we go on with a restless pace, to the Grave and Silence; and the unknown Limit of our present Life, consuming while we are not sensible of it; and because it is terrible to flesh and bloud, our main care must be to inform our selves, first what Preparation we are to make, that neither our Life may prove uneasie, nor Death terrible: Secondly, How to fortifie our selves against the Fear of Death: And Thirdly, How to comfort our selves with Spiritual Remedies against immoderate Grief for the Loss of Relations and Friends: These Three Branches shall be the Heads of my Discourse.

I. First, We must prepare for Death, for Solomon tells ye, 11 Eccles. 3. in the place where the tree falleth, there it shall be: and as Death leaves us, so Judgment shall find us: now as the Passage to the promised Rest, which was a Type of Heaven to the Israel of God, appear'd terrible, Deut. 1.19. so likewise is our Journey to the Celestial Canaan; we are instantly ripe, though not ready for dying: are all subject to this pale Prince, to whom we are visiting every moment: this day we now live, we divide with Death; and that which is gone, is irrecoverably lost.

II. The Hour is uncertain to all Men; but they are certainly Happy who are then provided: Luke 12.37. many are apt to watch against the coming of Thieves, who can take nothing from them but only that which a little Time must: then what a stupid Negligence is it, not to watch and provide for Death, which they know will certainly, and may quickly come, and take away Body and Soul, nay Heaven it self to all Eternity, from the securest Sinner. Thinkst thou of Youth and Strength? alas! how many that are young, and in the Vigour of their Age, have died before thee? Dost thou at the Funerals of others, think with the proud Pharisee, Luke 18.11. God I thank thee, that I am not as other men are? seeing then that thou art exempted from the Privilege of Immortality of Body, let not Satan delude thee, but seriously prepare for that day, which may prove thy happiest.

III. Consider, That God is the Great Creator of the World; and the Sovereign Judge of all Mankind: Remember, he sits above, on his glorious Throne, in whose hands are the Keys of Life and Death: that whatever he pleases he brings to pass; and none can resist his Almighty Power; whatever he does is surely the best; and none can accuse his All-knowing Goodness.

IV. Next, If we consider our own sinfull State, we may well cry out and say, Unhappy we, the Children of Dust and Ashes! Why were we born to behold the Sun? Why did our Mothers conceive us, and bring us forth to a miserable World; and unkindly rejoyce to hear us cry? Whether alas! has the Errors of their Lives lead us, and in how deplorable a Condition do's our Birth engage us! We enter this vain World with weeping Eyes, but upon Death's Summons we go out with sighing Hearts.

V. All the few Days we live are full of Folly and Vanity, and our choicest Pleasures are mixt with Bitterness: the Time that's past is vanish'd like a Dream or Shadow, and that which we expect to come, is not yet at all: the present Time we enjoy, tarries but a moment; and then takes Wings and flys away, and never returns again: already we are dead to all the years we have liv'd, and vain 'tis to expect to live them over again: But the longer we live here, the shorter is our Life; and in the end we become a Lump of Clay, and a Feast for Worms.

CHAP. I. Several Notions of Death; what it is, its Author, Name, and Nature.

FIrst, If we would know what Death is, the Philosopher tells you, To die, is to be no more Vnhappy: and if we consider Death according to the right Notion, it is but a departed Breath from dead Clay, enlivened at first by Breath cast upon it: Now Job tells you, Death is a Moth, and as the Moth breeds out of the Garment, so Death do's out of the Body. The Heathens were of Opinion, that Death was an Eternal Sleep, the Fear of the Rich, and the Desire of the Poor: but Pious St. Augustine often breathed forth this heavenly Wish, saying, O that I could see Death, not as it was, but as thou, O Lord, hast now made it. Death is the supremest Monarch in the World, as he hath the Dominion over Sin; and he is the antientest King, whose Reign began from Adam; yet St. Paul tells ye, 1 Cor. 15.26. at last this King shall be vanquished; the last Enemy that shall be destroyed, is Death; and Christ who is the Resurrection and the Life, pronounces this Sentence, O Death, I will be thy Death.

II. Whoever was the Author and Father of Death, Sin was the Mother; for the Apostle tells ye, 1 James 15. that Sin when it is finished bringeth forth death; and Eve the Mother of all Living, was delivered in Child-bed of Death. Now Adam falling, Sin follows him, and Man being tempted, Death assaults him; and by Sin Death enters: Every Parent is an Adam to his Child, infusing Corruption in his Generation. Since then Death by Sin crept in at the Window, or rather at the Ear, which is prone to listen to Evil Counsel, let us cast it out by the Sense of Faith, in hearkning to God's Word, which will make us wise unto Salvation.

III. As for the Name of Death, it is called a Sleep, so St. John terms it, Chap. 11.11. Our friend Lazarus sleepeth: and of St. Stephen it is recorded in Holy Writ, after he had done praying for his Persecutors, When he had said this, he fell asleep. 7. Acts 60. it is likewise said of the Patriarchs and Kings of Judah, that they slept with their Fathers, and Job expresseth, That man lieth down, and riseth not, he shall not be awaked out of sleep, till the heavens shall be no more. Likewise Saint Paul mentions in his Mystery, We shall not all sleep, but we shall all be changed 1 Cor. 15.51.

The Night is the Emblem of Sleep and Mortality: Now Sleep is but the Shadow of Death, and where the Shadow is, the Substance cannot be far off: Lastly, the Grave it self is but a withdrawing Room to retire in for a time; it is going to Bed to take rest, which is sweeter than Sleep, and when it is time to awake and rise, we shall, as the Royal Psalmist says, be satisfied.

IV. Next, as to the Nature of Death, few, or none know it, though all must sensibly feel it: there is nothing after Death, and therefore Death is nothing; it is without Essence, or Substance, but a privation which kills he Creature; therefore curiously to quest the Efficiency of it, were but to employ the Eye to behold Darkness: Salomon in his Book of Wisdom, Chap. 1.13. mentions that God made not Death; but created all things that were good: this caused good St. Augustine to breathe forth this Supplication, Lord, thou hast not made Death; wherefore I beseech thee, suffer not that which thou hast not made to reign over that which thou hast made. Now Death came into the World, by Man only; whose Soul was affected to know that which God never made, which was the Evil of Death, thinking it had been very good, by desiring to know the worst of Evils: But so Divine a thing is Knowledge, that we see Innocency it self was ambitious of it: from whence that Proverb is derived, That Evil is not known, but by good.

V. Pet no Learned Man knows so much, but Ignorance may suffer him to commit Evil: for none of a sound Judgment and right understanding can be guilty of Wickedness: and there is no fear of knowing too much Good; but there is much Fear of practising too little: But since the Almighty has revealed in his word, more than we can comprehend, and enough to work out our Salvation, let us attain to sober Knowledge, and not repine, but be content with our Ignorance. Indeed Knowledge and Power are the Worldling's Idol; but let every Man endeavour fully to know himself, and then Pride and Ambition will soon vanish.

CHAP. II. That Death hath no respect of Persons; but we are continually dying whilst we live.

ALthough Men cannot, or are unwilling to pay those Worldly Obligations they lye under; yet they must pay this Debt to Nature; and it is a Favour afforded by Nature, that what she hath made most vexatious, she hath made Common, that the Equality of Fate might mitigate the Cruelty of it; and this Question the Psalmist asketh, What Man is he that liveth, and shall not see death?

II. Our Saviour told the Jews, their Fathers did eat Manna in the Wilderness, and are dead, 6 John 49. and the Apostle tells ye, Phil. 2.8. that Christ, being found in fashion as a man, he humbled himself, and became obedient unto Death, even the death of the Cross. So that we see it is as natural to die, as to be conceived and born; yet it is improper for us to say Men die Naturally, for Man dies not as a Beast by an Annihilation, but by a Decree from Heaven; it is appointed for all Men once to dye, Heb. 9.27.

III. Sickness the Messenger of Death, respects not the best Complexion; the Sores of Lazarus will make as good Dust as the Paint and Washes of Jezabel: and like Jonas his Gourd, we come up in a night, and are gone in a moment; we come naked into the World, and no sooner we are born, but the Grave waits for us: but to continue in the Body is not the request of those which desire Heaven; for the Apostle he desired to be dissolved: and the Psalmist crys out As the hart pants after the Water-Brooks, so longeth my Soul after thee, O God, Psal. 42.1. Death only shortens Time, not Life; and the Merit of Death is the Debt due to Sin, both impos'd on Mankind for Sin.

IV. Now, if we cast never so bright a Lustre in the World, yet alas! our brittle Bodies how quickly are they broken; Man (says Jeremiah) fades like a leaf, and sin like a wind takes him away. Let a Man live never so long, yet at last Death seizes him; but to consider aright, Death is instrumental in our Passage to Heaven, therefore how can any think their Time ill spent in preparing for that, which will compleat their Happiness.

V. There is no Circumstance of our Lives, but has been imbittered by some sad Occasion of a dying Relation or Friend: a happy Meeting often ends in some sad Misfortune, which conduces to an Eternal Parting: This King of Terrors meets us every where, 〈◊〉 creeps in at our Windows like a Thief, and enters in at our Doors with his Grand Commission; he accepts of no Bribe, but will draw his fable Veil over all the splendour and glory of the Universe.

VI. Death hath his several Instruments to accomplish his Ends; sometimes we are taken away by Violence and secret Influence, by the Aspect of a Star, and the stink of a Mist, or by the sending out of a Cloud, and meeting of a Vapour; Accidents has happened, by the Fall of a Chariot, a sinking House, or a high mettled Horse to cast his Rider; others by the stumbling at a Stone the scratch of a Nail or Fin, by a full Meal, or an empty Stomach, by watching at the Wine, and drinking of it in full Bowls and Glasses, the Healths of others, when in the mean time they destroy their own: Some by too great Study and Watching at Prayer, others is blasted by the Sun, or Planet-struck by the Moon; sometimes Death's Harbingers are Heats or Golds, watchfull Nights, or slumbring Days; by Water turn'd into Ice, or thaw'd into the Flouds of a River; sometimes by a Hair, or a Ra sin; by violent Motion, or sitting still; by Severity, or Dissolution; by God's Mercy, or his Anger; by every thing in Providence, and every thing in Manner, Nature, and Chance.

VII. Like Worldlings, we take indefatigable Pains to heap up Necessaries for our Life, and in the greedy Negotiation we purchase Death; then we are snatched away, and leave what we have so hardly ventured for, behind us: Now all this is the Law and Constitution of Nature, it is a Punishment due to our Sins, the unalterable Event of Providence, and the Decree of Heaven: The Links and Chains which confine us to this Condition are strong as Destiny, and immutable as the Eternal Laws of the Almighty.

CHAP. III. The Certainty of Death practically considered.

O Vain and miserable World! how infallibly true is it that all must die: and yet, alas! this is not all, but many complaints remain, which does attend and perplex us: for here we begin our race in frail and contemptible Weakness, and the whole course of our lives is a hazardous progress of dangers. If we escape the mischances of silly Children; we drive on the rash adventures of Head-strong Youth. If we out live those sudden Storms and Tempests; we fall into more Malicious and Wicked Calamities: our own negligent and superfluous Cares deliberately pine and consume us, and the crosses and affairs of the World: wear and tire out our Lives.

II. If fortunately, we should by a strange and miraculous Success, o're come all these, and still bear up our healthful and prosperous Head: we are sure, at last old Age will creep and find us out; and check our Nerves by bowing our strength down to the Grave. The Grave of Silence, from whence no claim, or priviledge Exempts, nor any potent Power controuls his Command: Kings and Princes must lay down their Crowns and Scepters, and Queens must leave their Diadems and Royal apparel; the Rich must leave their Wealth behind them, and the Great ones of the World must be crumbled into Dust: the Beautifullest face must be converted into Rottenness; and the Pampoured and well fed Body must become the food of Wormes; the buisie and most activest Man must find a time to dye; though his great Affairs and full Employment, can spare none to provide for it. Even the Learned, the Eloquent, the Wise, and most Vertuous must submit to Fate; and the Heirs of Life it self be the Prisoners of Death.

III. Now, this when we see, we weep, and are afraid; since we all must drink of the same cold Cup, all Heads must descend to the same dark Grave; and none can imagin how soon they may be called. To day we are jocund in health among our Friends, and earnest about our Affairs; and to morrow Arrested by the hand of that unwelcome Serjant, Death. Frail flesh and blood, may naturally and faintly struggle for a time; but at last must yield, and be buried in the Earth from whence we were taken.

IV. At last we must take our leave of our nearest Relations, and dearest Friends; and bid for ever a long farewell to all the World; then perhaps our acquaintance may talk of us a while, sometimes as we deserve, and often as they please; perhaps, our Bodies once laid out of sight; we are no more remembred, than if we had never been born: only our good Works follow us to our Graves, and faithfully accompany us beyond our Funerals. But 'tis not for us, O Lord, to chuse our own connditions; but to manage well what thou appointest.

CHAP. IV. Several Motives to Remember Death practically Considered.

GOd having made Man of the Dust of the Earth. Gen. 2.7. and thereupon after his Fall shewing him his readiness to return to dust. Gen. 3.19. Ecclus. 12.7, doth yet further call us to consider our frailty; ordaining that this House of Clay is to be supported by a puff of Ayr continually breathed in and out, and that this being stopt the building must of necessity fall; from whence we see, our life hangs as it were, loose before us, going in and out every moment: therefore it is called the breath of Life, Gen. 2.7. and. 7.15.22. this ought to put us in mind of Mortallity, by thinking on the breath of our Nostrils so easily departing: this is plainly demonstrated by the Prophets. Isa. 2.22. Psal. 146.4. and 104.29.

II. Another Instrument of human frailty, is the Pulse, which ariseth from the Heart, and the Arteries or beating Veins; and this by a double motion of Contraction and Dilatation, whereby they are drawn in and out, both for the expeling of noxious fumes through the insensible pores of the flesh, and for drawing of, air, to refresh the heart and vital Spirits: from the variety of the Pulse are taken many signs of Health and Sickness, Life and Death: it is the Character of our Strength or Weakness, and from hence is described the fainting and decayed state of Man, from the panting of the Heart, and restlesness of the Arteries and beating Veins.

III. Another Sustainer of our Life is our daily Food, Meat and Drink, whereby the Spirit is revived. 1 Sam. 30.12. and without it we fall down into the Grave. Now if our appointed Food for a Meal or more, be wanting, then instantly the Body faints, and the Flesh fails, Isa. 44.12. then Death creeps on by degrees, and Men begin to dye sensibly: there is a Sense both of painful hunger in the Stomach, and of universal faintness and languishing through the Body: for hunger is a Worm gnawing the Intrails, calling for Meat, or threatning Death. Jer. 11.22. Lam. 4.9. Men being hungry and thirsty their soul fainteth in them. Psal. 107.5. and by this infirm condition whereunto God hath subjected our nature, he calls us to think on Death.

IV. Our Table, as oft as we come to it, is the Memorial of our Mortality; and our food before it enters the Body for nourishment, is diversly prepared, as Corn, and the like, are made to grow by the dung of beasts. Luke. 13.8. and from hence is the strength of our corruptible Life: So that we may say with Holy Job, to Corruption thou art my Father. chap. 17.14. But this not all, but we feed upon Death it self, and that by the allowance of the Almighty. Gen. 9.3. in taking away the lives of other Creatures to maintain our own; this is seriously to be thought upon as a wonderful Work of God: that our lives are preserved by the Death of the Creatures, our living Bodies are sustained by their dead Carcasses: in their Blood Swims our Life; and from their pangs of Death, spring the Pleasures of our Life, our Feasts and daily Food. Now if those that in part were maintained by Sin-Offerings were said to eat Sin; Hos. 4.8. then those that in part were maintain'd by the death of Creatures, may be said in the like Phrase to eat Death. So often therefore as we eat the Flesh of the dead Creature, and make our bodies to become their Graves; So often are we called to remember our own Death, and our own Grave in the body of the Earth.

V. Another Help to preserve our frail Bodies is our Apparel, which God hath given us to cover and defend them from Cold to preserve Health: and herein we have a double or treble memorial of Death; considering that our Apparel was given us, when by our Sin we came first into the World to the state of Death. Gen. 2.25. and when God first gave us our Garments he took 'em out of Deaths Wardrobe, they being made with the death of the Creatures from whence they were taken: God made coats of skin for Adam, and his Wife, and his Posterity, Gen. 3.21. Heb. 11.35. our Garments therefore being Badges of Mortality, and Cognizances of Death, so oft as we look upon them, we are called of God to remember Death; and so oft as we cloath our selves with them, to be mindful that we put on the Livery of Death.

VI. As Food and Raiment are Means to preserve Life, so Labour of Man in his Vocation is a means to get both Food and Rayment, and therefore an Help of Helps to maintain Life; and yet in and by this Labour also, we are called to remember our Latter End, and to think of Death: for upon Labour attends Weariness and Faintness, even a failing and decay of Life: Painful Labour sometimes maketh Men weary of their Lives and to think of Death, and wish for it as for hid Treasure; Ex. 1.14. Job 3.17.22. considering that in Death Men rest from their Labours. Rev. 14.13.

VII. And above all, consider the Labour, Vigilancy, and Care, that is found in the highest Callings, how many Thorns is there platted in every Crown: Likewise in the Magistracy, what Troubles is there in distributing Justice, and in the painful Work of the Ministry, who watch over Souls; all these have through their indefatigable Weariness in Affairs of Church and State, have thought it as the best Expedient, to think of Death; nay, even to wish for it, and consequently to prepare for it. Numb. 11.15. 1 Kings, 19.4.

VIII. And not only by the Weariness thereof, but by the divers Kinds of Labour in several Vocations, God takes occasion to shew the Vanity and Shortness of Life present, and summons them by their Callings, and by the Quality of their Works to think of Death: For the Weaver, by finishing every Web, God teacheth him how his Days are cut off, and the Web of his Life finished, Isa. 38.12. yea, before the Web is finished, by the running of the Shuttle at every Stroke, and every Thred added to the Web, the Lord admonisheth how swiftly the days of his Life run away, Job 7.6. Then the Shepherd in the Field, by the removal of his Tent or Fold, he is taught to think of the Removal of his Life.

IX. The Travel that Men have by Land, is appointed of the Almighty to put us in mind, that our days are swifter than a Post, Job 9.25. that we ride Post, as on Dromedaries that run by the way, in all hast to their Journeys end. And the Voyages that Men have by Sea in the most swiftest sailing Ships, is mention'd by the Almighty, to represent the swiftness of our Time, that carries us night and day, sleeping or waking to the Haven of Death; Job 9.26. and according to this Wisdom of God, and his Example, should Men make right use of their respective Callings, Employments, and Affairs of the World, to see before their Eyes continually, their Lawes End.

X. As Labour and Toil in the Day, so Sleep and Rest in the Night-Season, is also a necessary Help to preserve this Mortal Life; and this Sleep is a lively Image of Death: for in Sleep Men lye down as dead Men, without Sense or Motion, ceasing from their Works, and taking no notice of the things that are done by others; and therefore the Holy Scriptures describeth Death by the Name of Sleep, or lying down to sleep, Job 14.12. Psal. 76.5. Matth. 27.52. John 11.11. 1 Cor. 11.30. 1 Thes. 4.13. Now when Sleep assails us, and like a Giant throws us down, we ought to think of Death; and by sight of our Bed to remember our Grave, to look upon it as a Tomb or Sepulchre, and every Night before we go into it, to labour for reconciliation with God, that so we may lie down and sleep safely.

IX. Whenever Sleep seizes upon us, let us seriously meditate, and think how securely, and sweetly do they sleep, that take care to go to Bed with a just and quiet Conscience? who after a toilsome day of Faithfull Diligence and Industry, in a Course of prudent, just, and pious Living, lay down their carefull and wearied Heads in Peace and Tranquillity, and safely rest securely in the Bosom of the Almighties Providence: if they awake at midnight, their Conscience void of Offence, comforts them in the dark, and with Christian Courage, bids them not tremble or be afraid at the Shadow of Death; no, nor even at the grim Majesty of Death it self; but confidently, and with good Assurance, look up with the Eye of Faith, and long for the Dawn of that Eternal Day: this indeed should be our chiefest care, to note, and censure, and correct our selves: to strive for Mastery over our Passions; and to dismiss from our Thoughts, what no ways concern us.

CHAP. V. Of Sin, the Means of Death, of Sickness, Youth, and Old Age.

OVR Sins the Works of the Flesh, in Scripture, are called dead Works, Heb. 6.1. and 9.14. and the Workers of them are called dead Men, Mat. 8.22. Luke 15.32. John 5.25. Eph. 2.1.5. and therefore upon every occasion of Sin committed, we are taught to remember Death. Whatsoever thing hath Death annex'd and threatn'd as the Reward and Fruit belonging to it, the same thing is a just and necessary Memorial of Death: Now all our Sins have this Reward denounced, Rom. 6.23. and 7.5. and therefore in all Sins Death is set before us: as God also speaks expresly in his Warnings against Sin, Deut. 30.15.19. as in sight of Death, we are to remember Sin the Cause of it, so in the sight of Sin we are to remember Death, the Effects of it.

II. Neither are these Sins thus to be considered by us, only in respect of their future Reward; but God, by a further Judgment in sending a present Terrour and Fear of Death upon the present Acts of Sin, Lev. 26.36. Heb. 2.15. doth call Men, yea, and force them to remember Death: thus it is with all Wicked Doers, and with the Just sometimes in part, through divers Temptations, Psal. 77.3.7, 8. but with the Faithful, there is another Remembrance of Death by occasion of Sins, as comfortable to them, as the former is terrible to the Wicked: for in fight of Sins that perplex 'em, they call to mind what shall quite free 'em from those Sins, which Expedient is Death; thereupon they set Mortality before their Eyes, and are taught that Lesson of the Almighty, to long for their Redemption, by desiring to remove out of the Body, Rom. 8.23. 2. Cor. 5.8.

III. Afflictions, Sicknesses, and Dangers wherein Death is threatned unto Men, are likewise Means of Death, and by them also we are called of God to remember our Latter End. Sometimes it pleaseth the Great Being for the Warning of Secure Men, to bring them to the Gates of Death before they enter: Psal. 9.13. and though he bring them back again, yet is this done by the Almighty for a Memorial of Death: God brings Men into such Extremities, that nothing but Death is to be expected, they receive the Sentence of Death in themselves, and despair of Life, 1 Cor. 8.9. and are free among the Dead, in their own and others Judgment, Psal. 88.4, 5. and thus many times they are in Deaths often, 2 Cor. 11.23. and such things God worketh oftentimes, that Men might renounce the World, and set their Heart, and their House in Order, as a Preparation for their Departure, Job 33.22, 29.

IV. Let us praise then the Goodness of the Almighty, who ordains all things for the best to his Servants: whose unlimited Providence governs us all our Life, and takes so peculiar a Care of our Death: He wisely casts us down on our Beds of Sickness, and mercifully draws the Curtain 'twixt the Transitory World and us, shutting out all its vain and pernicious Designs, and contracting all our Affairs and Business to a little Room or Chamber; there in that close and quiet Solitude, he speaks to our sorrowful Hearts, and methodically sets before us, all our sinful Life; there he prudently discovers to us the Frauds and Fallacies of this World; and kindly invites us now at last to prepare speedily for the other. Thither he carefully sends his Messengers of Peace, to treat earnestly with our Souls, and reconcile them to his Heavenly Kingdom: Thither he sends even his only beloved Son, to secure our strait Passage, and to guide and conduct us to himself.

V. O, how quite contrary will our serious Thoughts be then, to what they were in our Negligent and Careless Health! how shall we justly and freely Censure what we once much esteemed; and be easily and readily convinc'd into wiser Counsels! when our unruly and stubborn Senses shall be check'd with Aches and Pains; and our rash and inconsiderate Minds made sober and calm with Fear. When the Opportunity and Occasions of Sin shall be removed away, and every Object about us, encline us to Repentance.

VI. Let thy Holy Name, O Lord, for ever be magnified! whose Mercy Sanctifies even thy Punishments and Judgments into Favours: thou bringest us Low and Weak to persuade us to be humble; and prescribest us a Sickness to heal out Souls and cure our Infirmities: thou commandest the unsatisfied Grave to dispense with none, but indifferently seize on all alike: That all may not neglect to provide for that last and fatal hour, and none be utterly undone with foolish and mistaken Hopes; thou tell'st us sincerely and plainly, we all must dye; but tenderly and kindly concealest the Time and Place, that every where we may readily stand on our Guard, and every moment vigilantly expect thy Coming.

VII. In the Age of Man, where they first climb up and ascend to their height, and then presently decline and descend again, is propounded by the Almighty. Now the Face of Man is a Dial of his Transitory Age, and the manifold Changes thereof from time to time, as the Shadow of Declination in the Dial, do shew his Mortality: and the main Differences in the Physiognomies of Men, may justly serve for a Memorial of Man's changeable Estate, his Beauty and the Vigour of his Countenance being daily altered, as the Grace and lovely shape of the Flower that perisheth, James 1.11. This ought to affect us daily, that the different Faces which we behold may put us in mind that the fashion of this world passeth away.

VIII. As the Face, so the Stature of Man growing up as a Plant, according to the divers Measures and Degrees of his growth appointed of God, Psal. 144.12. Luke 1.80. and 2.52. is another Testimony of his changeable Estate, even from the Child of a Span long, unto those that have their full growth, Lam. 2.20. though some be of low stature, as Zacheus, Luke 19.3. and some again higher by the head, as was Saul, 1 Sam. 10.23, 24 yet even in these compared with themselves, the proportion of their Growth is an Evidence of their Age to such as know them: and thus the Wheel of Man's Age is visible in the variation of his his Stature, which may put him in mind of his Latter End.

IX. Besides the Face and Stature, the Almighty hath set other Marks upon the Bodies of young and old, for a Memento of their Time passing away: God describes to Youth, the Time of Love, Ezek. 16.7, 8. and to Age the near approaching Tokens of Death, whereby they are warned of God to prepare for it: for through decay of strength, the Arms and Hands, the Keepers of the House, begin to tremble, Eccles. 12.3. and the Legs that are as Pillars of the Body, bow themselves; and the help of a Staff to rest on, is sought of the Aged Person, Zach. 8.4. and with that Assistance, at every Step he takes, he strikes upon the Earth, and raps at the Gate of the Grave, untill it be opened unto him: This Weakness is further signified by the ceasing of the Grinders, Eccles. 12.3. both the upper and the nether Millstone, which are called the Life of Man, Deut. 24.6. these Teeth failing, Life begins to fail, wherein the Memorial of Death is set before us.

X. And as in the outward Parts, so the like Weakness and Decay of strength is to be observ'd in the inward; the Silver Cords of the Sinews, which conveys the Faculty of Sense and Motion from the Head, in Old Age are loosed, Eccles. 12.6. that Cable of the Marrow in the Back Bone, which was wont so firmly to hold and stay the frail Bark of our Body, tossed with so many Motions, and by those many Conjugations of Nerves which kept our Body steddy, begins now to dissolve: the Head, which is the golden Bowl, wherein is emboxed the Brain that ministers that Faculty of Sense and Motion, through Age is broken and become crazy: the many Veins, which carry the nourishing Blood from the Liver unto each part of the Body, become like unto broken Vessels; and the Arteries, which by the reciprocal Motions and Pulses, do convey the Vital Spirits from the Heart, even to all Parts of the Body, these through languishing Age becomes slow and weak: and all these faint Operations are so many Memorials of Death, and do plainly portend the Approach of our Latter End.

XI. The Old Man's gray head is in Scripture compared to the white Blossoms of the Almond Tree, Eccles. 12.5. this Tree making hast to flourish before many others in the Spring, is therefore in Vision used to signifie, that God will hasten his Word to perform it, Jer. 1.11, 12. and consequently the sight of the gray head, either in our selves or others, serves as a Divine Vision to warn us of God's Decree of hastning our Latter End: yea, those are upbraided of God as Contemners of this Vision, who though their head be not all white do not observe the first sprinkling of the head, when as the gray hairs are here and there upon them, and they know it not, Hos. 7.9. and regard not this Memorial of their Mortality.

XII. As to the decay of Sense; in Old Age, they that look out of the Windows be darkned, Eccles. 12.3. the Eyes fail; Gen. 27.1. and 48.10. 1 Sam. 3.2. and 4.15. and that dimness of Sight is one of Death's Apparitors to summons Men to their End; by that restraint of Sight, God calls Men to make a new Covenant with their Eyes, to turn them out of the Corners of the World, not to gaze longer after Vanity, nor to walk after the Lust of their Eyes; to live by Faith and not by Sight, 2 Cor, 5.7. not to look after things temporal which are seen, but after things Eternal, which are not seen, 1 Cor. 4.18. and as the Sense of Seeing waxes dim, in Old Age, that of Hearing likewise fails; the daughters of Musick are abased and brought low, Eccles. 12.4. Men cannot then any more hear the voice of singing-men and singing-women, 2 Sam. 19.35. God that planted the Ear, Psal. 94.9. when he makes this Plant to wither again, calls them to remember their Transplantation into another World, to wait for their changing, and to prepare for it. The Tasting likewise decays; for Old Barzillai cannot taste what he eats, or what he drinks, 2 Sam. 19.35. Old Isaac by his touch cannot distinguish betwixt the hands of his Son, and the Skin of a Beast, Gen. 27.16.21, 22, 23. The Psalmist when Old, is covered with Cloaths, and feels no heat, 1 Kings 1.1. yea, the inward Senses begin to fail also; Memory decays; the Understanding is diminished, and the Aged sometimes in their decrepid Age, return to their Infancy, and not able to discern between Good and Evil, 2 Sam. 19.35. how inexcusable are they that live securely, and think not of Death, when they have so many Warnings given them.

XIII. With Decay of Strength and Sense, comes the decay of Health: Old Age is many times a continual Sickness, and when the days of Man are multiplied, they are but Labour and Sorrow, even the strength of them, Psal. 90.10. then is the time, when the evil days approach, and the years of which Man says, I have no pleasure in them, Eccl. 12.1. then is the Light of Sun, Moon, and Stars obscured; and then the Clouds return after the Rain, one Infirmity after another, v. 2. Through decay of Natural Heat ariseth Indigestion and Crudity of Stomach, and thereupon follow Rheums and Catarrhs; and from thence proceeds Aches, and manifold Pains and Diseases, whereby the Almighty, as with an Iron Pen writeth our Lesson, and engraveth this Sentence deep in our Flesh and Bones, Remember your latter end approaching, and prepare for Death.

CHAP. VI. Several Forerunners of Death, which may warn Men to prepare for it, Practically Considered.

THus in every Age before Death Approaches, we have manifold Fore-Warnings of his Coming, and when Death appears, God usually brings with it some Joynt-Warnings, to prepare us further for our speedy Dissolution. And first, before Death makes a Seizure, there is commonly Pain, like a Harbinger, sent before, to warn the Soul to entertain the Almighty with a present and diligent renewing of their Faith and Repentance: for God could have taken Men out of the World without Pain or Sickness; by a sudden Change, in the twinkling of an eye, 1 Cor. 15.51, 52. but the Divine Wisdom saw it not necessary.

II. When the Lord appeared unto the Patriarchs, Prophets, and Apostles, and vouchsaf'd unto them Visions of his Glory, he used commonly to send before, as a Marshal, or Usher, some great fear, Gen. 15.12. Exod. 3.6. so that they fell down as dead Men, Ezek. 1, 28. and 2.1, 2. Rev. 1.17. or stood trembling, Dan. 10.8.11. their hair stood an end, and all their bones did shake. Job. 4.14, 15. But since God in his Divine Wisdom has altered that Method, and appears unto a Sinner at his Death in sweeter Visions of Heavenly Comfort, and prepares them with all Reverence for that hour.

III. God doth now as it were usher his way, by sending Sicknesses and bitter Diseases, that thereby we might be humbled for Sin, and renounce this Transitory Life, by giving a more willing Farewell unto it, and to long for our Translation, and the Joy which succeeds it: God shews, that then he expects a special Act of Humiliation, when near our End he visits us with such Pains; which creates a Mourning in us for Sins committed in the World, before we depart out of it: then are we summoned to stir up the Grace of God within us, and to raise up our Spirits with all Love and Reverence to meet the Lord, that we may receive his Blessing, and enter into his Gates with Joy, and into his Courts with Thanksgiving.

IV. These Pains prevailing at the approach of Death, causeth Men to lye down, and fall upon their Beds, Job 33.19. Acts 5.15. and to let all the Affairs of the World alone, with the Works of their several Callings: through Infirmity of Body God forceth them to stoop, and calleth them to remember their Frailty, and their End; as if he should command them to couch down before him, and require them to prostrate their Souls at his Footstool, in seeking his Favour and Mercy in his dear Son, even as their Bodies are prostrate by his Hand of Visitation.

V. This very Position of the Body, represents unto us, how the Grass withereth, and the Flower falleth, and admonisheth our Souls to worship and fall down, and kneel before the Lord our maker, Psal. 95.6. and by Faith to enforce our Bodies also, leaning on our staff, to worship upon the head of our bed, Heb. 11.21. Gen. 47.31. and 48.2. that he may straightway lift us up for ever; as Jacob bowed himself to the Ground seven times, at the approach of his Brother Esau, Gen. 33.3. So the Lord by Sickness, bows us down, that we may come submissively into his presence, humbling our selves under his mighty hand, that he may exalt us in his due rime, 1 Pet. 5.6.

VI. Another Warning to think of our Latter End, is that distaste of Meat, and want of Appetite in Sick Persons; when their life abhorreth bread, and their Soul dainty meat, Job 33.20. when the Staff of Bread fails, and the stay of Natural Life is withdrawn, then God summons the sick Persons to remember their end, to double their Care for Eternal Life, to seek the hidden Manna unknown, and unregarded of the World, Rev. 2.17. to feed upon that bread which cometh down from heaven, and giveth Life unto the world, John 6.33. by applying of his Promises, and tasting the Sweetness that is in them.

VII. Again when Sleep departs through Sickness, this is another distinct Warning to move Men to think of their End; God holds their Eyes waking, that they might meditate on their present Frailty; thereby are they called to commune with their heart, and that their Spirit make diligent search concerning their Estate and the Means of their Comfort, Psal. 77.4, 5, 6. God withdraws Sleep from their Eyes, and Rest from their Temples, that they might remember the Eternal Rest from all their Troubles, and might long after it, and prepare for it.

VIII. Now, precedent Pains, the Sick Bed, the loathing of Meats, and the Departure of Sleep, these are Occasions and Furtherances of Meditation, to remember our End: Now on the other hand, there are as many Hinderances of Meditation and Disturbances of the Mind, which meet with Men upon their Beds of Mortality, which to avoid that Obstruction, the Consideration of those Inconveniencies should prove as Motives to persuade us, not to deferr our making our Peace with God, to the last Moment of Time; that so we may profitably forecast before it is too late.

IX. It happens sometimes in Sickness, that as some want Sleep, so others in contrary Extremity are oppressed with continual slumbering and sleeping, which with an unresistable Necessity invades them; and this not only in Lethargies, Palsies, and other cold Diseases, but likewise in many Burning and Pestilential Fevers; during which time they lie senseless, and cannot think on their present Danger, nor of any thing which belongs to a due Preparation for their End: this leaden Sleep is a black Cloud of Death, a Night-shade, and a particular Darkness, of which in its measure is verified that more general Saying of our Saviour, John 9.4. the night comes wherein no man can work: and therefore while there is Light and Liberty of mind, in the time of Health, our End is to be remembred and provided for, before the Hours of Oppression doth seize upon our Mind.

X. Sometimes in Sickness, though Sleep oppress not, there is a kind of raving Distraction, caused by Phrensie, Melancholy, or other Distemperatures, which doth overwhelm the Mind, as Nebuchadnezzar's once was, by the Finger of the Almighty, Dan. 4. so that it is unfit to think of Death, or to seek any Comfort against the Danger of it: and from hence therefore it doth likewise appear, how unwise they are that deferr the Time of their Repentance unto the Time of Death, when it is uncertain whether they shall be Masters of their own Wits, and Natural Understanding, not to speak of supernatural Grace, which is far above the reach of Man, and yet necessary to Salvation.

XI. Sometimes the very Vehemency and Extremity of Pain, doth trouble and disturb the Mind, and disables it, that it cannot orderly and quietly dispose it self unto Godly and Comfortable Meditations; but being overcome with Impatience, frets, and murmures, its tossed to and fro, and becomes fruitless: therefore are these Extremities of Anguish compar'd to a Cup of intoxicating Wine, making Men as it were overcome with grief, Isa. 51.17.21, 22. Lam. 4.21. and even frantick with woe and sorrow, that they know not what they doe, Deut. 28.34. Jer. 25.16. Eccles. 7.7. and what Folly is it then for Men to be unprepared through forgetfulness of their Latter End, and to remain stupified in Security all their Life, till they are plunged in a Gulf of Misery? Perplexity and Extremity of Anguish may justly come as a Snare upon them that abuse their present Peace and Quietness, by promising themselves Liberty and Power to dispatch all that is necessary for their Salvation at the last Moment.

XII. And commonly when Death approacheth, our Adversary the Devil, that goes about like a roaring Lion, seeking to devour us at all Opportunities, doth then especially rage, knowing that his time is short, Rev. 12.12. and withall seeks to take Advantage of our present Weakness, by insinuating himself into each of our former Perplexities, and adding frightful Dreams to our Slumbers, strong Fancies to our Distraction, and aggravating our Pains with great Terrours, by that Voice which is within us.

XIII. Experience may inform us what great Temptations many have conflicted with upon their Beds of Mortality; and therefore the Consideration of this last Great Enterprize should alarm every one betimes to arm themselves against the Last Day of their Lives; to furnish themselves with a Competency of Grace, against the Day of Glory; to seek Truth and Righteousness; Faith, and Patience; to heap up store of Comfortable Promises out of the Word of God, and to lay it up in their Hearts, to be kept in readiness; whereby they may nourish up themselves in Hope, and be vigilant in praying uncessantly; that having finished this last Combat and obtained the Victory, they may then be translated from a State Militant to a State Triumphant for ever.

CHAP. VII. Of the Separation of Soul and Body, with other Memorials of Mortality, Practically Considered.

THE Divine Providence has ordained that at the Hour of Death, the Soul and Body shall be separated; and at this Separation, the Soul is conveyed away invisibly; no Man knoweth how nor whither: for no Humane Sense can discern the Spirit of Man ascending, Eccles. 3.21. for God in his unsearchable Council, orders his secret Will to be kept unrevealed from Humane Understanding. Now this secret manner of translating the separated Souls, by carrying some close Prisoners to endless Misery, and transporting others in invisible Chariots unto Eternal Glory, serves to warn and admonish us to remember the Evident Monuments of our Frailty: when secret Things are hidden from us by the Almighty, those which are Revealed, are the more to be observ'd by us, Deut. 29.29.

II. The Scriptures will inform us how some Persons, Men, or Angels, have vanished out of the sight of those they had convers'd with; and from thence we are to observe, that it is not requisite for us to know what they had heard and seen, or to pry narrowly into that which the Divine Wisdom has ordered to be kept from us, Luke 24.31, 32. Acts 8.39. Judg. 6.21, 22. Moreover God hath appointed that they should not be suffered to live, which attempted to converse with the Spirits of those which were departed from us, Lev. 20.27. 1 Sam. 28.8, 9. &c. But by all this, we are so much the more lead to observe the common visible Memorials of Mortality, shewed unto us in them that die before us.

III. Furthermore, it is to be observ'd, that when the Spirit is return'd away presently to God that gave it, yet the Body remains and returns to the Dust, from whence it was taken, Eccles. 12.7. If the Almighty by Death had taken away both Soul and Body, or if it had pleased him to take away all Men, as Enoch and Elias were, Heb. 11.5. Gen. 5.14. 2 Kings 2.11.17. or to bury all Men so as Moses was, Deut. 34.6. namely, so as their Bodies should be seen no more among Men; yet, even then, there were occasion enough to remember that wonderful great and final Translation; but now, seeing every Man departing this Life, leaves a part of himself on Earth among his Friends, yea, and that visible Part, even the Body, which was best known among Men; God by this frail Part of Man, that is left, gives us occasion to contemplate what is done with the immortal part; and to keep in Memory the Death past, to prepare us for the Death to come.

As Elias ascending to Heaven let fall his Mantle, for a Remembrance unto Elisha that took it up, 2 Kings 2.13. so we ascending, do let fall our Flesh, that hath been the Mantle of the Soul, under which it was veiled, and covered in the Days of our Mortality: Now by this Pledge, the dead warns the living to part from the love of Vanity, and to make ready for this Change, when the Soul departs more naked out of the World, than it came into it.

V. Besides, the Body is left behind, as a Pledge of our Corruption, to imprint into our minds the horrour of Death, through that putrefaction which soon invades it, when it is deprived of the Souls presence: had the Body remained only without Life, and retained its former Comeliness and Beauty, and not been liable to putrefaction, how then would their dearest Relations and Friends have choicely kept them, and lovingly embrac'd them: but now, by the divine appointment, the body is Sown in Corruption. 1 Cor. 15.42. the Royal Body of David sees Corruption, Acts. 13.36. the Body of Lazarus the Friend of Christ begins to Stink the Fourth Day, John. 11.39. the Fair Body of Sarah, whose Beauteous Countenance charmed Kings and Princes, she being dead must needs be removed out of the sight of her most Faithfull and Loving Husband, Gen. 23.4.

VI. And in such a degree hath Corruption prevailed, that some Bodies hath been forced to be buried very deep in the Earth, So noysome have they been, and soon putrefied; but though they are not to be looked upon with the Eye, yet they are the more to be thought upon, and our fading Estate to be Reflected on: by this Serious Reflection, Job humbled himself, confessing that Corruption was his Father; and to the worm thou art my mother and sister, Job. 17.14. and by this Consideration might be humbled the Proudest and most Ambitious Heart, when they Seriously Reflect how the Wormes breed out of their own Corruption, and surround their whole Carcasse, Isa. 14.11. these are the Laws and Ordinances of Death established by the Almighty, whereby he call us the more effectually to think of our End, not to pamper the Flesh, nor to take so much Care for our Bodies as we do for our Souls; according to this Example of God, who shews more respect, and love to the Soul by receiving of it into his Glorious Kingdom, whereas he suffers the Body to lodge in the Pit of Corruption. 1 Cor. 15.43.

VII. The Sequestration of the Body from the Place where the Soul is, and the Corruption of it being Separate, are mememorials wrought immediately by the Hand God: Now, besides these there is other after warnings of Death, effected by the providence of God, by the affections and respects of Men, that is paid to the Honour of the dead, and Comfort of the living: Now for the Honour of the dead, Holy Men of Old have shewed great Care to provide Sepulchers, Tombes, and Monuments for them; such was the Cave of Machpelah purchas'd by Abraham, Gen. 49.30.31. the Pillar on Rachels Grave that Jacob set up, Gen. 35.20. that continued so many Generations to Samuel's time, 1 Sam. 10.2. the Title on the Sepulcher of the Man of God, that Prophesied of Josias, 2 Kings. 23.17, 18. the Sepulcher of David, that continued twice Fourteen Generations, from David to the Apostles time, Acte. 2.29. having been preserved in the time of the Babylonian Captivity, even then when both City and Temple were destroyed: these in Scripture are called Memorials, Math. 23.29. John. 11.38. chap. 19.41. by which the Righteous are taught to Remember their latter end.

VIII. The Magnificent Tombes, and the Sumptuous Sepulchers are but so many Scaffolds, Stages, and Theaters of human Frailty, and so many Pulpits out of which our Mortality is Preached: and all the Graves of the Popularity are the Coffers of Death, the view whereof should instruct us to lay up our Treasure in Heaven: and thus though the touch of a Grave defiled the Body with a Ceremonial Pollution in the time of the Law, Numb. 19.16. yet the sight of a Grave may serve to cleanse the Soul, by a Spiritual Consideration of our latter End, even as the sight of the Leviathan being raised up, made Men Purify themselves, Joh. 41.25.

IX. The Grave being prepared for the Dead Corpse, then Men proceed with their Funeral Pomp and Exequies: the mourners go about the streets, and a great train of Relations, Friends, and acquaintance accompany the dead unto his Grave, and follow him that is going to his long home: Eccles. 2.5. this going a Procession to the Grave, is a Memorial to them of their own Condition, that they in their Course must die, and be carried forth in like manner: thus they are called of God to remember at such times: then have they special cause to remember, that Iron Chain of Death and Mortal necessity; by which the dead Person is said to draw all men after him, as there were innumerable before him, Job. 21.23.

X. Then are Men called to climb up the Mountain of Contemplation, from the height thereof to look about them from one end of the World unto the other, to behold the two great Gates thereof so often mentioned in Scripture, that stand always wide open, night and day; the one of entrance into the World, and the other of departure out of it. Job. 1.21. Eccl. 7.5.14, 15. 1 Tim. 6.7. there may they observe how many Thousands come every Hour Naked, Crying and Crowding into the World at their Birth, and as many Thousands every Hour of the Day and Night that depart Groaning, and Crowding out of this World at their Death; thence they see, how one Generation goeth, and another comes Successively, Eccles. 1.4. one draws on the one, and another drives on the other, and there is no Rest in this Race, but all run Uncessantly from the Oriental Gate, to the Western Port, even from the Womb to the Grave.

XI. And as it was ordained at the new Temple, that he which Entred at one Gate, must not return through the same, but go out at another, Ezek. 46.9. So here is no return, but every one hasts forward, and never ceaseth till they have past the Gates of the Grave: and by this Contemplation, when we see, and find our selves in the midst of the throng, carried on with others in the Swift Wing'd Chariot of Time, unto the Sun-Setting Gate of the World; we are hereby warned to use this fleeting World as though we used it not, and to think daily of that new Eternal World out of which there is no Gate of departure, when we are once entred into it; and therefore also to make strait Steps to our Paths, and so run that we may obtain.

XII. Having been at the Grave, and perform'd the last duty to the Deceased, we then return from the dead to the living, to the Friends of the dead, to Mourn with them, to Comfort them, and give them the Cup of Consolation; Rom. 12.15. Jer. 16.7.8. Gen. 37.35. 1 Chron. 7.22. John. 11.19. and in this action we have another Call to remember our End: and while we administer Consolation to others, we are to take an Exhortation our selves: Now, the house of mourning is the School of mortification; and therefore it is better to enter into it, than into the house of feasting: for there is the end of all men, and the living will lay it to his heart, and so be made better in his heart, by the Consideration of the dead, and by the Sadness of the Countenances waiting on that Consideration; Eccles. 7.2, 3, 4.

XIII. When the Comforters of them that Mourn, are departed to their respective Habitations; yet still the Friends of the dead, even while they are on Earth, so often as they miss their departed Friends, and want the help and benefit, which they were wont to enjoy from them; so often are they call'd to remember Death, that caused such Separations; Lum. 4 18.20. and in this remembrance they are withal Warned to be prepared ready for Death, and not to be Conformed unto this World, from whence their Comforts are taken away: when the Shepherd takes up the young Lamb, the Ewe follows him of her self, and needs no calling nor driving: when the great Shepherd of the Sheep takes away the Souls of Young and Old, and of dearest Friends from one another, it is to Encourage them to run after the Lord, and to long after his Presence, in whom they shall find more then all this World can afford.

XIV. So often as we think of an indulgent Parent, or an intire Friend, that would have rejoyced with us, and assisted us; so often are we called to be stirred up in our desires to be with them; and especially to run after such a Shepherd, that hath laid down his Life for his Sheep, John. 10.11. Whom the Ewe should follow more then her Lamb; and whom our Soul should long after more then after our dearest Friends: thus this missing of Friends, and Separation from them, both is to some, and ought to be unto all, an effectual means to Separate their minds from the Earth, to loosen their hearts from the love of this Life, and to make them aspire after that perfect, and indissoluble Communion, into which their Friends are gone before.

CHAP. VIII. Eternal Life described, and practically considered.

THis Consideration of the last period of our Life ought most to affect us, which must end in Eternal Bliss, or everlasting Woe: this being duly thought upon, may serve to make a deeper Impression upon the Soul, and be retained in the memory more than all the memorials that have been rehearsed: Now would it not seem Strange, if any Person were to have Executed upon him the next day a Shameful and Ignominious Death, or to be Exalted to a Rich and Honourable Estate; think you that this Person could not keep in mind the Judgment approaching, or the glad Tidings of his Worldly Happiness, without the help of a remembrance: and more strange is it, that these great and main Concerns of Eternal Salvation, or Eternal Misery, should not by their own value press the Heart of Man with their ponderosity, unto a continual remembrance of them, without other warnings; when as we know not whether we shall have a days Respite before they approach.

II. The Last End of the Righteous is Eternal Life, and this Life consists especially with God and the Saints: Now, by Fellowship with God, Men come to see God, Math. 5.8. Even to see him as he is, 1 John. 3.2. to see his face, which no man can see, and live, Ex. 33.20. to see him, before whom the Glorious Seraphims, Cover their faces with their wings, Isa. 6.2. To see the Holy Trinity, the Blessed Father, Son, and Holy Ghost, Cloathed, with the Sacred Robes of their several Beauty, and Majesty, shining distinctly, as the pure Jaspar, the Carnation Sardine, and the Green Emerald: Rev. 4.3. then the Son will manifest himself to those who are his, John. 14.21. and they shall behold his glory: John. 17.24. and and the Father shall be seen in him: John. 14.9, 10. and with them both, the seven spirits which are before the throne, even that one and the same spirit Enlightning with his Seven-Fold Graces and Gifts that bright Seven-fold Lamp of his Church. Rev. 14. chap. 4.5. 1 Cor. 12.11.

III. With this Vision, shall the soul be satisfied when it awakes: Psal. 17.15. and this Pleasure Surpasses all that Mortal Eye can behold; for even the Heavenly Angels, are but a shadow of that Goodness and Glory, which is in God the Creator and Author of all things: Rom. 11.36. all is but as a drop of a Bucket, or as a small Mote of dust, that turns not the ballance; yea; as nothing, and less then nothing before him: Isa. 40.15.17. The Beauty of this World, and the Excellencies of all Earthly things, are such as Eye hath seen, and the Heart imagined; but this Glory and Pleasant Countenance of God is Exceedingly above all that we can desire or think: Eph. 3.20. Such as eye hath not seen, nor ear heard, nor ever entred into the heart of man, the things which God hath prepared for them that love him. 1 Cor. 2.9.

IV. Now, we ought not to forget this End, but Imprint it in our minds; for though we know not distinctly, what the things prepared are, yet we know they are Great and Glorious; for so much is revealed unto us by Gods Spirit, and we have the mind of Christ: 1 Cor. 2.10.12.16. and therefore, O thou great being, teach us to make a Covenant with our Eyes; to turn them away from beholding of Vanity; and ever to look at this mark, and to feed our Eyes with a sight of this Glory, and even afarr off to behold it by Contemplation, until we approach neerer unto it, and with the Psalmist be satisfied therewith, Psal. 17.1 .

V. And in our Fellowship with God, we are not only allowed to see him, but to enjoy him, and all that we see in him: by Covenant he gives himself to be our God: Gen. 17.7.8. and is our portion and inheritance: Psal. 16.5. Jer. 10.16. Lam. 3.24. in this Promise are Contained all the Riches of Glory, and all the Treasures of Immortality: and in all the Promises of the Gospel, there is not more Comfort, then that which is included in this Word: for what Gift is greater then God? or what can be wanting to them that have the Lord for their exceeding great reward: Gen. 15.1.

VI. The Comfort of this Gift is unspeakable for the present in the midst of affliction; but in the last period of our lives, then is the fulfilling of this, and the like Promises: therefore is that End ever to be remembred and longed after: then especially shall it appear how his Flock shall remain as Lambs in the Bosome of the Lord their Shepherd: Isa. 40.11. then will it be further revealed, how God dwelleth in them, and they in him: 1 John. 4.15, 16. he that fills heaven and Earth: Jer. 23.24. is himself a House wherein they shall dwell, and they a Mansion wherein he shall make his abode: John. 14.23. by this Heavenly Conjunction and Cohabitation with God shall the Elect be one, even as the Father and the Son are one; Christ in them and the Father in him, that they may be perfect in one: John. 17 22.

VII. This thrice Blessed and most Glorious Union is that Green bed of Christ and his Spouse, Cant. 1.16. an Eternal Paradise of Delights and Garden of Spiritual Comfort: by this Communion God Embraceth those who are his with both armes of his love, and putteth them in his bosom; Cant. 2.6. chap, 8.3. and in this divine Embracement there is felt more Happiness and Heavenly Joy, then all the Love and Fruits of Love, or whatsoever went under the Name of the Tenderest and Strongest affection in this World, could ever yield unto the Heart of Man: for if the first Fruits of Spiritual Joy now at this pesent, in the midst of Tribulation, be an Hundred fold more than all the Pleasure of Houses and Lands, Fathers and Mothers, Wife and Children, the most desirable things of this World; Mark. 10.29, 30. then how can it be but more then an Hundred Thousand fold Pleasure to enjoy the Beauty and Face of God in Heaven; to inherit the fulness of Joy in his Presence, and Pleasures for evermore at his Right Hand.

VIII. If the infinite Blessedness of the Glorious Persons in the Holy Trinity doth appear in their mutual Union, so that they were an all sufficient and Eternal delight unto themselves, in enjoying one another continually before the World was, and before Men or Angels were made: Pro. 8.30. then may we well think, how our Vessels shall be filled and overflow with Heavenly Comfort: 1 John. 14. when we come to Drink of that Divine Fountain, and Enter into our Masters Joy, Mat. 25.21.23. and taste the sweetness of that Communion; this Love of God is better then life it self: Psal. 63.3. and all our Life and Love of this World is to be hated in Comparison of it: Luke. 14.26.

IX. And as in Soul, so in Body shall we be made like unto Christ: our vile bodies shall be changed, and fashioned like unto his glorious body, and this according to the working whereby he is able to subdue all things unto himself; Phil. 3.21. that is, as effectually and Comfortably as an Almighty Power is able to bring to pass: and therefore as in the transfiguration of Christ, his face did shine as the Sun; Mat. 17.2. Even so shall the righteous shine forth as the sun in the Kingdom of their Father: Mat. 13.43. as the raiment of Christ through the brightness of his Body, did shine as the Transparen light; and was exceding white as snow: Mark. 9.3. and withal white and glistring: Luke. 9.29. So the whole Person of the Righteous, made whiter then snow in their transfiguration, shall shine, Glister, and Sparkle, with a Radient Beauty and Heavenly Brightness, then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously, Isa. 24.23. then he shall be glorified in his Saints, and made marvellous in all them that believe: 2 Thes. 1.10.

X. If the Face of Moses, while he was yet Cloathed with Corruption, when he had seen but the Back-parts of the Almighty, and that but for a moment in one Vision, did yet shine so Gloriously, that Men fled away amazed from him and durst not behold the Brightness of his Countenance: Exod. 34.30. chap. 33.23 What then shall be the Glory of the Righteous when being Cloathed with Immortality, they shall see God Face to Face, and that in a perpetual Vision for evermore.

XI. From this Transfiguration of the Saints made so Glorious by the sight of God and Fellowship whith him, ariseth the Glory of their Fellowship one with another, which is also an unspeakable Felicity of the Second Life; to enjoy all the Beauty and all the Love, of all the Glorified Souls and Bodies in Heaven: as Jonathan seeing the Grace of God in David, was knit unto him, and loved him as his own Soul: 1 Sam. 18.1. So here the Saints beholding the Glory of God revealed in each other, shall be link'd together in the nearest bonds of entire Affection: they that first give themselves to God, do then give themselves to one another by the will of God: 2 Cor. 8.5. they are all one in Christ Jesus: Gal. 3.28. there is one body, and one spirit: Eph. 4.4. all are gathered together in one, under one head, whether things in heaven, or in Earth, Men and Angels whether they be Thrones, or Principalities, or Powers: Eph. 1.10.22. all things are the Saints, whether it be Pauls, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are theirs. and they are Christs, and Christ is Gods: 1 Cor. 3.21, 22, 23.

XII. Hereupon the Angels take the Souls of Men deceased into their Bosomes, and convey them to Heaven; and then even the Poorest of the Faithful come into the Bosomes of the chiefest among the Saints; even Lazarus the Beggar into Abraham he Patriarks Bosome: Luke. 16.22, 33. and not Lazarus only, but many from the East and West, shall come and Sit down with Abraham, Isaac and Jacob in the Kingdom of Heaven: Mat. 8.11. then especially shall those which one Mourn'd for Zion, be filled with Comfort, and rejoyce for ever with Jerusalem: they shall suck and be satisfied with the Breasts of her Consolation: there is no weeping, nor Complaining; Rev. 21.4. no Curse, no angry Word; no Countenance of dislike, or disdain no Evil, nor no occasion of Evil; no appearance of Evil, nor no suspicion of Evil: no want of Good in themselves, nor no envy of Good in others; but every Mans Joy doubled for anothers Salvation, and Glorified in anothers Glory.

CHAP. IX. The Christians Map of the World, wherein the Vanity of it is shown in the shortness of Mans Life, and that this World is not a Place of any long Continuance: Considered Practically.

THe Apostle tells ye: Heb. 13.14 that here we have no continuing City, but we seek one to come: this will seem to look to be a hard Verse to the Rich, that they must not tarry here to enjoy their Riches, though they have Honestly and Laboriously heaped it up; but must with Sorrow and Grief be taken from it; but because Sorrow, I know, is a Passion loves no Prefacing, I will forthwith spread my Mantle and divide these Waters; and then there will appear on one side, Earths Inhospitality, we have here no continuing City: at the other Heavens All-sufficiency; but we seek one to come:

II. The World appears here, as with a Clinched Fist, readier to give a Blow then a Benifit, a very withered Jeroboham, whose Hand is shortned that it cannot help, not help us to a continuing City, for here we have none; but the other is the open Hand of Heaven, fuller of Assistances and Blessings than all Rhetorick can delineat; but in this Verse is the Christians Map of the World, consisting likewise of that Pair of Globes Caelestial, and Teristrial: Globes, not Cosmographical, but Theological; one of them not so much discovering the Rarities of the Earth, and Florishing Cities of the World, as demonstrating the Vanity and Emptiness thereof, and that there is no Continuing City in it: the other not so much Teaching us the Motion of the Stars, and walking unto Heaven with a Staff, as how we may one day shine among those Lights, and really inhabit that same Glorious City, which is some Happiness here, but to hope, for what we Expect hereafter.

III. The first of these, methinks, the lower, or Terrestrial Globe, deals with us here, some what like Satan with our Saviour, Mat. 4. Setting us, as on a Pinacle of the Temple, and shews us all a fair Prospect of the Earth, yet with a Lrue, not his False Glass, not as a Lure, but as a Caution, not in the Language of the Tempter, telling us of Kingdoms and the Glory thereof, but in the Apostles Doctrine, 1 John. 2.17. the World passeth away and the glory thereof; passeth it must, and that one day in the total, pass to nothing, as now in the parts, to no Continuing City; By which defect and indigence of the World, we are the Plaintiffs here Condoling; we the General Race of Adam, we Mortals, because we Sinners: the next is our wants, what we are Scanted of, and that's a Place of residence, a Continuing City, we have none, lastly, the Scene of all these Miseries, where we are thus streightned, and that's here, in this same Dirty Prison Earth.

IV. But what? have we no Continuing City? by your Favour, Holy Apostle, did not the Creator, so soon as he had built this Great House the World, and furnisht it, bring in Man his Tennant there, and Sole Possessor? Can we Complain of Wants? did not all Creatures then wear Mans Livery, a name of Servitude, and the very Wheeles of Time it self appointed to attend him unto Immortality? can they then whose is the whole Earth want Cities? whose Chariot is Immortality; whose Lackquies Time was; can they want Continuance? and yet it is here, that we have no Continuance.

V. Indeed this World was thus Man's Royal Mannour once, and all Creatures were Tennants to him, and Paradise was to have been his Continuing City, and all this too, Leased out to him, paying but the Rent, obedience, for as many Lives as he should have Posterity: but the edge of his Ambition cut off his entayl'd Happiness, he would be Paramount, Chief Landlord; he, so breaking the Conditions, forfeited his everlasting Tenure that now he is but a Tennant at Will to an offended Landlord, and scarce an Equal sharer in the Vivacity of his Brother Animals; but this Misery and Mortality of Man, is a Condition not Imprinted by the Almighty, who, as he is himself Immortal, had put a Coal, a Beam of Immortality into us, which we might have blown into a Flame, but blew it out by our first Sin; we beggered our selves by hearkning after false Riches, and therefore now are driven to our wants, to these Complaints, that here we have no Continuance,

VI. We infatuated our selves by listning after false Knowledge: for that Tree of Knowledge bereft us of the Tree of Life, it taught us to know Evil only: and left us doubly like the beasts that perish: Psal. 49.12. both for Infatuation and Corruption: like the Beasts indeed for Praecipitation unto Death, but not for the Protraction of their Life; most of 'em running Man out of Breath, if we may believe the Naturalists, as especially in this particular, the Crow Nine times Numbring out his Age, the Stagg fourtimes exceding hers, the Raven again trebling his: the Phaenix as long L v'd as all of them.

VII. These and others Sport and Chant away whole Centuries of Years, while Man sits sighing over his poor Handfull, Psal. 39.5. thou hast made my days but as a span long, nay rather a short Span; mine age is nothing unto thee, says David, there to God, that might say here unto the Beasts, mine Age is nothing unto these: and yet it would Savour: but of Learned Heathenism, to Chide at Nature, and call her Step-mother to Man, and natural to others; but the Philosopher himself takes off that Cavil, affirming one day of a Life of Reason, above an Age of non-intelligence, beyond-all their longaevity of Sense: but Divinity turns this seeming Discontent into a Comfort, informing us that this Life properly belongs to things of Sense, all its chief Blandishments, Treasure, or Pleasure, being but Sensual, and no otherwise than Imaginarily Good; much good may it do them, than with the length of this Life, that are to enjoy no other, while Nobler Souls of Reason and Religion, trampling on this, hasten to a better Life among their Brother-Angels, in their own Country, Heaven; there to Measure real Felicities no more by Time, but by Eternity.

VIII. No longer then let this be a Complaint, but Condolation, that we have here no continuing City: thus having brought you acquainted with the Plantiffs, as well as with your selves, Consider now their wants, We have not a Continuing City: Now Cities have their period and dissolution, both Occasional and Natural: some of them, like goodly Troy, and better: Jerusalem, those Phoenix Cities of the World, in Successive Ages, buried in Fiery Tombes, rak'd in their own Ashes: others, too many of 'em, like old Rome and Carthage, sack'd and demolished by the Bloody Hand of War; so that you see, the Imperial Cities of the Four great Monarchies, nay, those Monarchies themselves, all as well as Babylon, now sit in the Dust: Isa. 47. and 'twas but Flattery in Livius the Historian, who called Rome, the Eternal City, after so many downfalls, and scarce a Feather now of that proud Eagle left.

IX. It was not also her a Fiction in the Poets describing of old Saturn, their God of Time, how he devoured his Children, though of Stone, I am sure the Moral is real, and Termes him a devourer; for whatsoever Time brings forth, Time destroyes; this I need say no more of, every Languishing Body, every Nodding Structure is a demonstration; Witness our own Metropolitan City which was in 1666 laid in Ashes, and had not Pious Care, and Dilligent Industry have raised this our Phoenix and Mother-City, we had wanted Earthly Habitations for our Bodies, and Ecclesiastical Tabernacles for the Good of our Souls: and Happy are they who Build such Tabernacles here, that they are not chid by that fame Prophet Haggai. 1.4. Is this a time for you to dwell in ceiled houses, and let my houses lie wast? &c.

X. Yet alas! how Wanton now adays, is the Worlds invention for Superfluous Building, Temples are too Old Fashion'd, the Zealous Father St. Bernard may still Sigh: Men Build as though they should Continue for Ever, and Glut as though to dye to Morrow, which indeed they may rather fear, such a Woe being denounced against them, as the Prophet mentions: Isa. 5.8, 9, 10. Wo unto them that joyn house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the Earth, &c. but to avert it, imitate that Ecclesiastical Centurion: Luke 7.5. whom the Jews respected, for loving their Nation, and building them a Synagogue. And, if thou needs wilt Build, let St. Chrysostom be a little thy Surveyour wouldst thou erect Beauteous and Splendid Edifices? I forbid thee not, saith he, yet found them not on Earth, 'tis but an Heap of Sand, but Situate in those Calm Regions that are above the Breath of Danger, Build in Heaven: for here is no Continuing City.

XI. But Cities are here put for the Inhabitants, and our want of peaceful residence, shadowed under their discontinuance; for if we Reflect on the Pilgrimage of Abraham: Gen. 12.1. where he is called from his own Countrey and his Fathers House, to divide a Life between Variety of strange Lands and Dangers; So that indeed we Read of no other settled Possession that he had but Machpelah: Gen. 23.17. his only Purchase a place of Burial, thus it was with the Father of the Faithful, he had no Continuing City.

XII. Nor was it any thing better with the Children; few and evil have been the daies of my Pilgrimage, says old Israel: Gen. 47.9. long and evil the daies of our Pilgrimage, murmured the Children of Israel in the Wilderness: Exod. 14. that Journey, was a true Type of the Saints way to Heaven, who Wandred up and down, says the Apostle: Heb. 11.37. destitute and afflicted. Militant is the Churches Name, she is an Host upon Continual Marches and Removes; our Habitations here, so often Varied by occasions, either of some Loss, Disfavour, Sickness, or of Death, (I need give no Examples) that, like the Travelling Common-wealth of Israel, we have rather so many several Stations, than appropriate Mansions.

CHAP. X. That Man himself is Frail, and is no Continuing City, or has any Duration here, Practically Considered, and Emblematically discussed.

TO shew that Man is no Continuing City, is easily demonstrated, by these following Qualifications, which a City ought to be Furnish'd with: and First, 'tis an Emblem of Strength, so says the Wise Man: Prov. 10.15, The rich mans wealth is his strong City: and the Psalmist says, who will lead me into the strong City? Psal. 60.9. this is the frequent Epithite, through the holy Book, strong and well fenced Cities: indeed there's the Combination of most Men and Arms, the Store-house of Munition, 'tis the Heart of the Body-publick, the Seat of most Spirit and Vigour, deservedly may these be called Strong Holds, and Good Fortifications.

II. Now what a City Man hath in this Sense, soon be your own Judges: Walk but about it, View well the Towers thereof, (if you can find any) how Weakly is he Fenced about with these thin Walls of Clay! Walls, that every Ague Shakes, every Dropsie Drowns, every Fever Fires, every Danger Batters; one Fort indeed there is in it, the Heart; but that so feeble as 'tis in a continual Trembling; a Palpitation not more for Breath than Trouble, Psal. 30.10. Watch-men too it hath, Eyes placed in a Tower, the Head, but neither fore-seeing or preventing Mischief; at best Exercises, either dimm or drowsie.

III. The Soldiers of it, the Hands oft Treacherous, advantaging the Enemy and by Sins Wounding his own Bosome, while in all this Extremity his Carriages the Feet are unable to convey him from Surprisal, or keep him from being Captive to the Grave: so Weak a City Man is, that even Worms can Conquer it: Pliny tells us, for a wonder, of a City undermin'd by Conies; but Worms Triumph o're this, and scarce e'er glory of the Victory: what is it I wonder, Philosophers call Man a little World for? is it because he hath such Earthquakes in him, so many Chollicks and Palsies? is it because he hath such Thunderings, sudden Noises in his Head? because such Lightnings, Inflammations in his Veins? He is a little World indeed, Himself the Earth, and his Misery the Sea: nay a great World of Weaknesses, born the most helpless of all Creatures, and lives the Sport of every least Distemper: how seasonable here for Man is St. Paul's acknowledgment: 2 Cor. 1.29. who is weak, and I am not weak. Yet put, the Case with David he be so Strong and come to Eighty Years, yet it is no Continuing City, but a doubled Misery Labour and Sorrow: Psal. 90.10. and a City of no Strength.

IV. Secondly, a City is a Figure of Vnity: Psal. 122.3. Jerusalem is as a City, that is at unity with it selfe: in unity, a city like each Building of it is an Aggregation of many into one, the proper place of Laws and Government, which are the Causes and Maintainers of Peace, Vnity and Concord: but alas! we have no such City, no Continuing Vnity, but rather here, continual Discord, Witness too many Vnquiet Families, our clamorous Streets, and the revenging Hall: indeed, so deep Root hath that Envious Mans Seed taken in the Ground of humane Hearts, that the whole World almost, is become little better then a Field of Tares.

V. In the Church, what Flouds, what Seas can lend us Tears enough to bewail this want of Vnity in matters of Religion? how is the seamless Coat of our Blessed Lord many times, Rent and Torn by Atheists, Libertines and Factious Novelists, which the Bloody Soldiers themselves spared, that it might Prefigure his Vnited Church? how was the Spouse like her Head and Saviour Crucified between two Malefactors, Schism and Faction! while I speak of Love, I will not Strait wish those Cut off, which did Trouble us, but as our Charitable Mother Church, hath taught us, Pray, Lord forgive our Enemies, Persecutors, and Slanderers and turn their Hearts: for Religion hath no such Scandal as this want of Union.

VI. And for the Common-Wealth, how full has it been of Jarrs and Contentions? the Elements, Fire and Water, not at such Strife as Men, sure that Prophet spake of those times, Ephraim against Manasseh, and Manasseh against Ephraim, and both against Judah: Isa. 9.21. all, so captious of Indignities, so apprehensive of all Trespasses such going to Law for Trivials; that which was antiently said of the Friars of this Realm, with a little Variation may now be said of the Lawyers, those liv'd of the Ignorance, but these wax Fat on the Strife of the People: Ah! what is become of that Sin Covering Amity? the Badge of Primitive Christianity! as Eusebius told a Bishop of his Age, that askt him, how he should know the Christians from the Infidels, in those Miscellaneous Times, Observe, says he, but how they Love each other, how fast those Brethren hold the Bands of Amity: and the same distinction gives the Bishop of our Souls: Hereby shall men know ye are my Disciples, if ye have love one to another: John. 13.35.

VII. But how are we degenerated into Nabalism? Love is fled, and not so much as Friendship left: very Ethnicks and Jews had both their Golden pair of Friends; as David and Jonathan whose Souls were Knit together; Theseus, and Peruhous, who durst Exchange their Bosomes, and be the mutual Currents of their flowing Hearts: but hard it is amongst Christians now to find Unity, as the Apostle says, I speak this to our Shame; now Love sits on the Lips, and can soon take her Flight; Frothy Courtship, Judas's Kisses, Ehud's Embracements are the Friendships of this Age; or if any be more real, yet are they oft Leavened with Inconstancy, and like the Leagues of War, hold but for their own hopes and ends; very Marygolds, that follow but the Sun, and Close against the Clouded Evening: Now, for that Heaven-born Spirit that dares be Faithful, in spite of all the Shuffles the Rude World puts on him; that knows not upon any Urgencies to Violate devoted Friendship, (yet to keep Word, is a Qualification of a Saint: Psal. 15.4.) but such a one, were as great a Rarity as Salomon's Female Vertue: Pro. 31.10.

VIII. Thirdly, a City is an Emblem of Safety; of Safety by Consequence as before of Strength, indeed our Safety is by Defence, that by Strength, and both by such wellfenced Cities, (as Instrumental means:) in the 35. of Numb. 6. you read of Cities of Refuge, Cities where very Delinquents might find Safety: but we have none such here to secure us, even from undeserved Dangers, no, of all the Fortifications in the World, I would fain see that Place, that could Wall out a Famine, or a Pestilence, I'm sure Samaria was a wellfenced City, and yet both these entred it, and well nigh Un-peopled it: 1 Kings. 18.

IX. Nor need we go so far for sad Examples: they have entred our own Cities, and no Fence here are Judgment-proof, not Argob's Cities, let them be Wall'd as high as Heaven: Deut. 3.5. a Shower of Vengeance, Hell out of Heaven shall Rain down on Sodom, be it never so well immur'd: and indeed, who dares put Confidence in City-Walls, that hath ever heard or read of Jericho: Josh. 6.20. an Arm of flesh is but a Bruised Reed, no Safety in either Horses or Chariots; Pharaoh found one of them, as David says, but a Vain thing to save him: Exod. 14.25. where his Chariots hurried the faster to destruction, for their Wheels being off, and what Safety in the Multitude of an Host, Senacherib will tell you, whose Confidence was as great as his Army: 2 Kings. 19.35.

X. But those who rely only upon their own Strength, God is not in all their Thoughts; Like that Proud Emperor, Nero, that Cut off the Heads of all the Gods in Rome, and caused the Image of his own to be fixed upon them, we Sacrifice to our own Sword and Spear, when 'tis the right hand of the Lord, that bringeth mighty things to pass; Strength of Arms, I confess are Means and Instruments of War, but unless from God, whence they are all? and, without his assistance may soon again become a Prey to Tyrants, the Sport and Rattle of the Wind and Waves; some may Remember we have been driven to that of David: Psal. 6.10, 11. thou, O God, wentest not forth with our Armies, till we came to his Acknowledgments there, of Vain is the help of Man. God will have the Glory of our Welfare, and it is requisite he should, since he is the Author of it, who else live here in a Shop of angry Meteors, violent Elements each of which would soon Destroy us, were not he our Lord Protector: how often therefore does David call him Rock, and Refuge, Strength, and Tower, Castle and Fortress: Conclude we then with him, Psal. 4. Thou O Lord, only makest us to dwell in safety.

XI. Lastly, a City is a Hieroglyphick of Rest, and therefore in the 21st. of Josh. 'tis said, God gave his people Cities which they builded not, and rest round about them: nay, Eternal Rest it self borrows an Expression from the Name of City: 'tis call'd the New Jerusalem, the City of the Living God: Heb. 12.21. but Man is no Citizen of this, as 'tis a Representative of Rest, his Life a Giddy-wheel; the Orbs, the Clouds, the Winds, the Rivers not so full of Motion; I speak now of the Travells of his Mind, that busie Spirit hurried through Thousands of the Worlds Distractions, which yet if best Employed, is subject to be tired: even Reading is a Weariness, says the Royal Preacher: Eccles. 12.12. and there is no end of many books; unless an end of their Author.

XII. But if this Mill Grind Empty, have not the Mind good things to Work on, and how does it set it self on Fire! on Fire of Hell, by Sinful and Cupidinous Revolutions! what mischief leaves it un-imagin'd on the Bed, unpractis'd up! how full of all Contemplative uncleanness! even to the making up that Sinful climax: Gen. 6.5. the Heart of Man: the thoughts of the heart, and imaginations of the thoughts, are all evil continually: no Rest from Sinning: and thence how Restless, think you, is the Guilty Conscience, only in this particular, like God, that it never Slumbers, nor Sleeps; the Clamour of this inward Voice, deadens the Voice of Ravens or of Thunder; not only audible to us Waking, but interrupting of our best Repose, Job. 7.13. When I say my bed shall comfort me, and my couch shall give me rest, then thou frightest me with dreams, and terrifiest me with visions.

XIII. To be thus uneasie, is enough to make one with David, ones own Metamorphosis, Psal. 55.6. O that I had the Wings of a Dove! for then would I fly away, and be at rest: at rest from the distracting Cares that follows this vain Worlds Affairs! at rest from the impetuous Solicits of the Flesh! at rest from the importunate Temptations of the Devil! at rest from the refractory Impieties of wicked Company. All which, make every honest David sigh out here, Wo is me, that I am constrained to dwell in Mesech, and have my habitation among the tents of Kedar, Psal. 120.5. Thus is our Life a tossed Ark, tumultuous without, sick within; and the poor Soul, like Noah's restless Dove, can find no ground to fix on, till she return from whence she flew at first; and then indeed she rests, Rests from her Labours, so says the Spirit, Rev. 14.13.

XIV. But here, we have no continuing City; no City of Rest: Now, Job summs up all the Particulars, and produces the Total, in his 14 Chap. v. 1.2. Man that is born of a Woman is of few days, and full of trouble; he cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not, that is, hath no continuing City. And having thus demolish'd this Earthly City, how can we now choose but with Metellus sacking Syracuse, lament the transient vanity thereof, and bewail our strong Desires of so weak an Object, as no Continuing City.

CHAP. XI. That there is nothing in this World, worthy of taking off our Affections from Heavenly Things; Practically considered.

THere is a Place, where the Woman is cloathed with the Sun, and the Moon under her Feet, Rev. 12. where the Church, and every Member of it, is robed with Glory, and far above the reach of any Mutability: But as St. Bernard says, this is in the City that's above, it is not here: this Place is the Moon's chief Region, her very Exchange as it were, to vent all her Varieties, and nothing, save alteration, continues here: Earth you see is the least of Elements, and to the Heavens, no more than is a single Atome to the Sun; an infinite substance then, such as the Soul is, must needs be straightned here: this little Circle can never fill the Hearts vast Triangle; no, nothing but the Trinity. Vain it is therefore to think of placing our Affections here.

II. This again is the lowest and most dreggish Element, the Sink of all, and so the Shop of Dangers and Diseases, and they both so destructive, that they obstruct our abiding here: 'Tis the Valley of the World, Earth, the Valley of Tears, Tears indeed, where we enter Life with Cries, continuing with Sighs, and going out with Groans. This is our Musick here! here, where Mirth is but apparant, Grief is real: where we eat the Bread of carefulness, and mingle our Drink with weeping, and all our Actions with sinning, this is our Diet here! here we only tast of Joy, but glut in Sorrow; we walk in Happiness, but journey in Calamity, this is our Travel here! here where Riches are but Thorns, Honours but Pinnacles and Pleasures, Bees that leave more Sting than Honey: these are our Treasures here! So that the World you see, with all its Pomp, makes but up a Nebuchadnezzar's Image, Dan. 2. though the Head be Gold, the Breast of Silver, Belly Brass, and Legs of Iron, yet are the Feet of Clay: let one be honourable, another rich, a third beautiful, and a fourth never so vigorous, yet are the Foundations of them all but Clay, and a small Stone from out the Sling of Death, does break and liken them to Dust: and this is the End of all Things.

III. Now, methinks, by this time, we should be all of Holy Monica's Mind, St. Augustine's Pious Mother, who, as he tells us, having thus discours'd over the Frailty of the World together, melted into this Expression; For my own part, says she, I am now delighted with nothing in this World, and what do I longer here, but practise Jobs attendance? So after all this Colloquy of ours, anatomizing the vain World, what can we find here worthy our Affections? and not worthy our Disdain? Then what do we here, here in our unsatisfied Desires? our eager Prosecutions? treasuring for the Moth, and Thief, like Spiders, spending our Bowels to catch Flies, and as Menot says of sharp Hunters, who lose a Horse of a Price, in pursuit of an Hare worth nothing; here being neither a City of Strength, Unity, Rest, nor Safety: What do we then here, but Ixion-like, grasping of a Cloud for Juno.

IV. It was a Question once debated in the Court of Alexander, What was the Greatest Thing in the World? and having many about him of all Sciences, a Geographer answers him, the Mount Olympus, that Hill indeed being so vast and high, as frequently is took for Heaven it self: An Astronomer, he answer'd 'twas the Sun, that World of Light so many times bigger than the Earth; a Parasite tells him his own Victory; but an honest Moralist standing by, affirmed the greatest thing in the World was, to be an Heart that could Contemn the greatest: this Philosopher answered as though he had heard Christ himself Preach on that 14. of Luke. 33. Whosoever he be of you, that forsaketh not all he hath, cannot be my Disciple: a pair of imitable Examples, and one of them a Heathen, and shall Christians come behind such, in Contemning of the World, and the greatest things in it, then, let us even change Names with them, but let our Souls aspire with Monica's, that Glory of one Sex and Copy of the other, what do we here? like David; thirst for better Waters, Psal. 42. and yet as 'twas with Monica, one thing Necessary: one thing there was, which made that Female Saint desire a little longer Continuance here; which was her Sons Conversion, and to see him Baptiz'd a Christian.

V. So one thing must our Soul desire of God, that we may live to see that Christened, Baptized in the Tears of Penitence; and then away to our continuing City; what do such Eagles here, when as their Carcass is in Heaven? indeed what do we so long, looking on this Terrene Globe, whose Zones are all Intemperate, (Freezing Charity, or Scorching Envy, Avaritious Drought, or Riotous Profuseness,) whose Paralells are Equal Cares and Fears: whose Circumference is Vanity, and Centre is Corruption: hark how the Philosopher calls us off, Behold now the Beauteous Frame of Heaven, and desist at length to Admire base Earthly things, let the Bodies Figure be the Soul's Tutour, and an Elevated Eye, Teach an Vpright Heart: the Heart to seek that Contiuing City, the Eye to look for one to come.

VI. And here the Christian, and the Heathen part, who have all this while gone along together in the we have no continuing City; they likewise undauntedly apprehending their Mortality, and such as dare to hasten it: Desperate Unthrifts of their Blood: only to period their Miseries; yet some of them in general Notions Dreamt of the Souls Immortality: thus far shined the dimm Light of Nature, here were their Herculean Pillars; but without any endeavour of good Works tô seek, or with the Eye of Faith to look for one to come; this is a regenerate Man and a Christians Hope, the Child of Propagative Faith.

VII. That was a strange close of dying Adrian, Thou little wandring, merry Spirit, who wert wont to cheer the Body, what place shalt thou now Inherit! &c. Alas! Heathens find but diminutive Comfort at their Death, treading those unknown Paths with unprepared Feet, going from one Darkness to another; oh! how may we ever Bless God, for our Vocation, our double Light of Grace and Knowledge, when the most Learned of 'em go hence, with I know not whither I go: whereas the meanest Christian with a Job's Faith Exulteth, I know that my Redeemer Liveth; and therefore go forth my Cheerful Soul, and fear not now to go to Christ, whom thou so long hast Serv'd: yet it is not my Task here rigorously to determine all those Lost, whose exact Virtues, so out Moral'd Christians.

VIII. We cannot limit Mercy, God loves it above Sacrifice: Mat. 9. and our Just Lord requires but according unto what he gives: Luke. 12.48. though indeed the Heathen People that know not God, in respect at least of outward Calling are not within the pale of the Messias Dear; and the Law so Written in their Hearts; I fear that Suppressing those inherent Evidences of Nature (which St. Paul calls with-holding of the truth in unrighteousness, Rom. 1.18.) does render them inexcusable, as the Apostle St. Paul argues strongly in that forecited Chapter: Acts 4.12. for there is no other name under Heaven given among men whereby they may be saved; but not to make our selves inexcusable by Judging another, this we leave to the Great Judge of all, Revealed things to us; albeit we say not what becomes of them, yet to our grateful Comfort we know, saith he, that when this earthly tabernacle of ours shall be dissolv'd, we have a building not made with hands, Eternal in the Heavens: 2 Cor. 5.1. and yet our Confidence is to Weak to go alone, it must be accompanied with Diligence, we must not think to enjoy Heaven, with only looking for it: they would not then be so few that are chosen: Math. 20.16.

IX. All are Baalamites, and desire to dye the Death of the Righteous, but Vainly, unless they live the Life of them; 'tis Foolish to expect an end, without the means: to look for this Heavenly City, and not seek it: or that any Lazie Confidence should think to gain it, as God knows that's all the evidence many have to shew for it, I hope for it; but for all this Hope, if no Endeavour be used, the Heart may break: no, nor is it Faith can look for't unless Operative, for our Faith cries out like Rachel, give me Children or I die: James. 2.20. but such a Faith as Works by Love, maketh our Hope infallible, of finding what we seek, we seek one to come.

X. Seek, then, is a Word of Labour: bidding us with the Apostle, Work out our own Salvation: Phil. 2.12. Work, 'tis not a Feast or a Feather-Bed, will bring a Man to Heaven, our Jehovah will not as the Poet Jove did in Diana's Lap, Rain down this Golden Purchase into our Bosomes: no, no Drones shall ever tast the Hony of that Hive, but those industrious Bees alone that seek it; a sharp Reproof for Idleness, that Gate of all Impieties, is a Whip of Scorpions for the Sluggards Back: Prov. 6.10. some like the Spouse, seeks no farther then the Pillow; but she found not her Beloved there; Cant. 3.1. and as little do they who stretching on their Beds of Ivory, e'er find his Benefits, whose Bed was but a Manger; but Ruin suddenly, for their not seeking finds out them: Prov. 6.1. Idleness we know, it was denominated those Virgins Foolish, and Excluded them both the Chamber, and the Knowledge of the Bridegroom, Matth. 25.10. thus Slothful Persons, like Arrows from a feeble Bow, fall short of what they Aim at, and with Esau come too late to gain the Blessing: Gen. 27.30.

XI. Dilligence invites a Blessing; you see, Moses keeping watch over his Flock by Night, is grac'd with Visions; Exod. 3.4. a sight of him whose Vision is Beatifical, and Saul seeking his Fathers Asses, finds a Kingdom: 1 Sam. 9.20. and David is taken from following the Ewes great with Young, and made the great Shepherd of Israel, Psal. 78.71. Diligence invites a Blessing, whereas on the Contrary, Idleness allures Temptation, and Tempts the Tempter; while David exercised himself in God's Law Day and Night, all went well with him, he fear'd not what either Man or Satan could do to him; but when once he ascends his Wanton Prospect, and loosens the Reins unto his Idler Senses; the Devil soon changes his Title, and makes him a Man after his own heart, Wraps him in a double Snare of Murder and Adultery; and after these, how Justly he Complains, mine Eyes are Dimm, Psal. 6.7. when there's such a Pearl in one, and the other Blood-shod!

XII. Indeed, it is the sitting Bird that is the Fowler's Aim, the Envious Man Sowes his Tares while the Husbandman Sleeps; and Hell it self is beholding to Idleness, not only for Company, but for a description; being called a Lake of standing Water: Rev. 21.8. there's an old Fable, how once the Elements Contended for Priority; the Fire most active got Supremacy, the Agil-Air Wonn the next Regions, the Ambitious Waters Flow to overtake 'em, while Drowsie Earth sat still the while, and therefore is ever since Disgrac'd with the lowest Room; No Sin so unnatural, as Idleness: in a Word, the Idle Man's the Devil's Cushion, whereon he sits and takes his Ease, while the well-busied Heart, is in the Shop, or Work-house of the Almighty: then let ever some good Act or other, be as an Anchor to the Floating Mind; Sedulity becometh even our Civil Callings, but for Spiritual, saith the Apostle: 2 Pet. 1.10. Give all diligence to make your Calling and Election sure.

CHAP. XII. Several Instrumental Means to be used in the Seeking and Attaining of a Heavenly Kingdom; Practtically Considered.

IN the pursuit of a Heavenly Kingdom, we must Run so that we may obtain; But, because 'tis necessary a Seeker should have Eyes as well as Feet, Knowledge as well as Industry: least as the Perverse Jews, you ask, and receive not, because you ask amiss: James. 4.3. Now Consider the manner how to Seek: and that is by doing Good, and suffering Evil: doing Good and being active is the Work of Nature, but to do well, is an effect of Grace, and cause of prosperous Reward, as Holy Moses intimates to Israel: Deut. 6.28. Do ye that which is good in the sight of the Lord that you may prosper: Do you that which is good, and that you may do chiefly with these two Instruments, a Praying Tongue, and a Relieving Hand; for Charity and Prayer are the Swiftest Wings, on which the Soul can mount to Heaven.

II. Prayer, is the Jewel of God's Ear, the Dialogue 'twixt Heaven and Earth; the Tongue of Angels; the Souls Embassador with God, which never with a Faithful Hand, knock'd at Heaven Gates and was sent Empty away; what though not presently heard, 'tis but to double our Importunity? what though not straightway granted, 'tis but to glorify our Patience? yet sometimes, I confess, our Prayers like Exhalations drawn up here, may fall else where in fruitful Showers, and may light on our posterity: but fervent Prayer never goes uncrown'd, but is still heard in a proportion to our Welfare, though not always answered according to our vain Desires.

II. Prayer is the Sole Phoenix of the Graces, from out the Ashes of whose Spicy Nest, Revives a Bird of Paradise; this can make a Precious Arabian Bird as Happy as her other Sister, and for stony hearts can give us Hearts of Flesh: Ezek. 11.19. there is a kind of an omnipotence in Prayer, it locks and opens Heaven, 1 Kings 18.5.7 it renews Societies 'twixt parted Souls and Bodies, 2 Kings 4.33. it blows down the Walls of Jericho, stays the Sun, and makes Fire descend; it holdeth that Hand which holdeth all the World from striking a very Sodom; GOD himself can do nothing till praying Lot is gone; Gen. 19.22. and 'tis very remarkable in that Dialogue 'twixt GOD and Abraham, Gen. 18. how God disisted not from Granting, till Abraham first left off Petitioning: and therefore, as the Apostle wishes, Pray Continually, 1 Thes. 5.17. That is, at constant times, of publick and retir'd Devotions; or else continually by Good Words or Works: for indeed no Circumstances can exclude Prayer, and besides, every good Action is a kind of Supplication. Seek therefore by doing Good, and that first by Prayer.

III. But because Prayer alone makes a Man but like a Bird with one Wing, or as a Boat with one Oar, somewhat lame and imperfect to perform this Duty; for let any Zeal make what noise it will, if spoke with the Tongue of Men and Angels, yet without Charity, 'tis but a tinkling, not a well-tuned Cymbal: 1 Cor. 13.1. Let therefore the praying Tongue say to the relieving Hand, as Ruth to Naomi, Ruth. 1.16. Whether thou goest, I will go; and where thou dwellest, I will dwell. Let Charity, I say, and Prayer, like Links of a golden Chain, depend on one another, though like two Gloves, one lost, the other but of little use; yet both together make themselves compleat: For God, like Isaac, Gen. 27. will feel the Hands, as well as hear the Voice of whom he blesseth.

IV. Pliny in his History tells us of the Eagle, That she knows her young Ones by their Eyes, their Perspicacy, and unless they can out-face the Sun, she rejects them as a Bastard Brood. But God knows his Children by their Hands, their Liberality; and whom he finds, like Jeroboam, withered-handed, close-fisted, he counts them but degenerate Sons, and will dis-inherit them of his Heavenly Kingdom, yet will give them a Portion, I tremble to say where: Cast then thy Bread upon the Waters; Eccles. 11.1. relieve the Needy, whose Multitude and Weakness terms them so, and after many days, (for Heaven will never forget it) thou shalt find it: and that flowing to thee, like rich Merchandize, with blest encrease: each one that shall crave an Alms, is an Arm stretcht out from God, who hath another Hand as ready to reward, as that was to receive; for who so hath Mercy upon the Poor, lendeth to the Lord; Prov. 19.17. and indeed, but lendeth to the best advantage, for the Lord will recompence him. God puts us not to the expence of costly Sacrifices, should he, how cold would his Altars lye! the Calves of our Lips, and Offerings of our Hands, are now all he challengeth; and therefore, to do good, and to distribute, forget not: for these are the pleasing Sacrifices.

V. Part with some of that, which long you cannot keep, to gain that which you can never lose: Make you friends of that unrighteous mammon, Luk. 16.9. Ethimius, tells us, God hath given Men Riches, not as unto Treasurers, but Stewards: Imitate then that wise One in the Gospel, for to every one it shall be one Day said, Give an Account; and believe it, none shall make a better Reckoning at the last great Audit, than the Charitable Person: For love covereth a multitude of sins, 1 Pet. 4.8. and this indeed the Judge himself attestates, Mat. 25.30. Christ there describing his last general Sessions, seems to take notice only of Works of Mercy; there's no mention of your Frugality, Temperance, Diligence, or other Virtues; but Feeding, Cloathing, Visiting, and Ministring; these Christ names, and takes upon his own account, You have done it unto me, and therefore re-pays them with Eternal Happiness, Come you Blessed, &c. and Charity is the way unto that Kingdom, and Heavenly City of the New Jerusalem that we seek, though not the worth of it. Seek therefore by doing good, and that by Prayer and Charity.

VI. It follows next, That by Patience in suffering Evil we ought to seek: By suffering, for thereunto are we called, saith the Apostle, 1 Pet. 2.21. Christ also suffered for us, leaving us an Example, that we should follow his steps: and two ways likewise must we suffer; by Bearing, and Forbearing: in which two Things, says Epictetus the sum of all Philosophy, and I may add, of almost all Christianity consists: First, in forbearing Intemperance, all Luxurious Riot, and Excess; 'tis both the Mother and the Nurse of Vertues. Hippocrates his Aphorisms is true on both sides, That Diseases, both of Body and Mind, for the most part, owe their original to fulness and redundant Humours; and indeed, where Satan tempts one fasting, he tempts a thousand full, and therefore abstinence is the best Cure of both. And oh how well had it been for their Posterity, had but our first Parents been acquainted with this Virtue in Paradise! then, for ought I know, they had still been there, and then I'm sure, that same one Man's Meat, had not prov'd so all others Poison: but ever since we took from that first Mother of ours, all our vicious longings, we likewise hunger after Superfluities, and Forbidden Fruits, not contented with enough, but are too indulgent to our wanton Genius.

VII. Intemperance brings not only Grey Hairs, but Green Years, with Sorrow to the Grave! For how soon does immoderate Potions, like much Water on a little Fire, extinguish natural Heat? and as soon do intemperately devoured Meats, like much Fire a little Water, drink up the radical moisture? and here that Judaism is seasonable, What need this wast? Wast of Food, Wast of Feeders? a little contents Nature, but nothing satisfies Opinion: how fast doth Luxury consume the vital Lamp, oft-times so captivating the Body to Diseases, that nothing can free it, but that general Remedy of all Maladies, an early Death: So that the Intemperate are of the Number of David's Wicked Ones, that scarce live out half their days, Psal. 55.33. and however not by the Laws Politick, yet by the Divine Statutes, each of these is by double Guilt his own Self-murtherer.

VIII. Be not therefore like that Image of Intemperance, Sardanapa ••• , whose effeminate Luxury bereft him of his Kingdom, least it bereave you of a better, of the Kingdom of Glory: but rather imitate that Pattern of Abstinence, the good Emperor Valentinus, who of all the Conquests, he had ever Won, though many, yet on his Death-bed, said, he Gloried but of one; and being ask'd of which; the greatest Victory, saith he, that e'er I got, was in Subduing that greatest Enemy my own Flesh: I close this with St. Peter's dehortation, and in his wooing Language: I beeech you brethren abstain from fleshly lusts which war against the Soul 1 Pet. 2.12. seek Patience by suffering, and that not only by forbearing, but likewise by bearing Evil.

IX. Bearing Evil, first, Affliction is the Coat of a Christian, and the Cross his Badge, and it is said to every one, as well as Constantine, under this Banner thou shalt overcome: are we not all Members of that Head which was Crown'd with Thorns! the parts then must look to Simpathize together with it; for the Head enters not by one passage, and the Members by another; but all go into Heaven at the same Strait Gate: the Red Sea is the way to Canaan, and through many tribulations must we enter into that Kingdom, Acts. 14.22. Affliction, like the Toad, hath a precious Pearl in the Head, how ever it appears ugly; no Affliction is for the present joyous, but our light afflictions which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory: 2 Cor. 4.17.

X. Adversity is God's Knife, wherewith he spareth not to Launce whom it pleaseth him to Heal, and those, like precious Jems, are most beautiful after Cutting: and though our Earthly Mother, this World, may perhaps for our Affliction with Rachel, call us Ben-onies Sons of her Sorrow; yet God our Heavenly Father, will one day for our patient Suffering, with Jacob, call us Benjamins, Sons of his Right-hand; you may perhaps have heard of that Saying of St. Austin, God had never but one Son, and that his only Son, without Sin, but not without Affliction; no ot his beloved Son in whom he was so well pleased: Mat. 3.17. indeed, the rather was he Afflicted for that he was beloved, seeing he Chastneth whom he loveth, and Scourgeth every Son whom he receiveth: Heb. 12.6.

XI. The Rod is the Badge of Filiation: and therefore St. Augustine notes in God, a cruel Mercy, and a merciful Cruelty: the first, when he permits the Wicked to prosper in this life, as tis Job 21.13. the wicked live, wax fat, and grow in Wealth, saith he, but what ensueth, a sad Catastrophe, in a Moment they go down to Hell; a while they flourish, says the Psalmist, like a green bay Tree, but anon, when their Sins are Ripe, they are cut down like the Grass, and wither like the green Herb: Psal. 37 2. and this indeed is a cruel Mercy, no marvel if the Prophet desired rather God's merciful Cruelty: Jer. 10.14. Correct me, O Lord, yet with thy Iudgment, not in thine Anger.

XII. The very Heathen could say, 'Tis better to have been afflicted, for adverse fortune more profits man than smiling stars; and Job as well as David had Experienc'd it: Blessed is the Man, saith he, the Man, what Man think you, the Man that's Clad in Purple, and fares deliciously every day? no, that's not he: is't the Man whom the King will Honour, with the Ring, and Steed, and Royal Robe? 'tis not he neither: what then, is't the Man that hath caught this World in a Purse-net, and by the Omnipotence of his Gold, Commands all the Felicities that grow in Solomon's Walk under the Sun? no, none of all these, but Blessed is the man whom God correcteth: Job. 5.17.

XIII. To this purpose, St. Augustine feigns a Conference 'twixt God and himself, God personating a Merchant, and himself a Chapman: says God, I have merchandize to sell: what is it? says the Holy Father: why says God, the kingdom of heaven: says St. Augustine, what's the price on't? for poverty, says God, the richest Kingdom; for momentany affliction, Eternal Rest; and for Reproach a Crown of Glory: since then our light afflictions which is but for a moment, bringeth us a more excellent and eternal weight of Glory: Rom. 8.18. let us not refuse the Chastning of the Lord, but when he sends it, Patiently suffer Evil: therefore seek by doing Good, do good by Charity and Prayer; and seek by suffering Evil, and suffer by abstaining all Intemperance, and sustaining all Afflictions: so run and you shall obtain, thus seek and you shall find, the Continuing City that we look for: a Prospect of which I shall give you in the following Chapter.

CHAP. XIII. A Prospect of the Heavenly Jerusalem, which we are to seek; Practically Considered.

This is an Object worthy all our Pains; and our best deservings undeserving it: take but a glimpse of it, for we can do no more at present; here we see, as in a glass but darkly: 1 Cor. 13.12. Consider it abstractly as a City, then as a Concrete, one to come; first, you see, 'tis a City, not a Wilderness, as is this World, where we are all in Pilgrimage to the Sepulchre: and behold here a most exact Distinction 'twixt this same and the former City: the Worldly one's built but of Clay and Stuble, the Work of Mens Hands, and those that make 'em are like unto 'em, of a Frail dissolution: but this Coelestial City is made by him who made the Hands, whose Architecture is the Almighty, these Buildings therefore are, John 14.2. the abiding Mansions, whereas those Earthly ones: 2 Cor. 5.1. are but Gourds, but Fleeting Tabernacles; you remember the other was a City of Negatives, neither of Strength, Unity, Rest, nor Safety; this of all affirmatives, where in are all those fix'd as in their proper Sphere.

II. And first, 'tis a City of Strength, ask St. John else: Rev. 21.1. the Foundation all of Gold, the Walls of Adamant, and its Twelve Gates of Pearl, materials of the Strongest: yet Guarded with Innumerable Angels that excell in Strength, Psal. 103.20. Garrison'd with an Army of Martyrs, and Govern'd by the Lord of Hosts, indeed there can want no Strength where dwells Omnipotence; here then were that an oppertune Desire, who will lead me into this Strong City? and that will do it, by diligent seeking, if thou pursuest it.

III. This too is a City of Unity, the King of Salem's Dwelling-house; those Stars are the Embroideries of Peaces Coat, and the Gay-beams of the Sun and Moon, but the Bright Smiles of Love Triumphant; Heaven is the Place where Charity was bred, Faith and Hope are low born Vertues to her, 1 Cor. 13.8. here they begin, and here they end: but this greater Grace of Love and Unity, (astray indeed on Earth) take up their Eternal Rest in Heaven, nay, there were no Heaven without it: Concord here, ever Flows, and knows no ebb, springing from the undivided Trinity, unto the Goodly Fellowship of the Prophets, and Communion of all Saints, who shining all with the same Light of Glory, breath all the same Incessant Hallelujahs: none envying each others Happiness, Vessels all full though of several Sizes; none know either want or emulation this Jerusalem is the City, at Vnity with it self: Psal. 122.3.

IV. Next, 'tis a City of Safety, you see, Strengthned beyond all Opposition, and Seated above Short-armed Danger: no angry Storm can shake the Cedars of this Lebanus, or blast the Ascenders of this Holy Mountain, here only may we cry, Peace, Peace, all Safety dwelling here no Enemies being left to interrupt it, Sin and Sorrow, the Grave and Hell are all Conquer'd, by him who hath subdued all things: 1 Cor. 15.27. yet were the World let loose against them, Christ's little Flock need fear no ill; for they are in such a Hand, as who shall take them from him? John. 10.28. let the World totter into its first Chaos, ruin should threaten them in vain, whom God makes dwell in Safety: Psal. 4.8. this Canaan is full of secure Vines and Figg-trees; the Prophet Zachariah means this City Sure; when he says, Men shall dwell in it, and there shall be no more destruction, but Jerusalem shall be safely inhabited: Zach. 14.11.

V. Lastly, all these speak Heaven a City of Rest, where there is such Strength, Love, and Safety, needs must there be true Security: first, Heaven is the Center of Souls, as the Earth is of Bodies, and only there they rest: there indeed being contentation adequate to the Soul's Capacity, no further search, no more desire, where as here, one corner of the Heart or other, still is Empty: Heaven satisfieth the hungry Soul with goodness: Psal. 107.9. and yet this Heavenly Rest is not to be taken, (as some Impious Spirits) only privately, as a total Cessation from all Sacred Business, for in that Sense, Saints have no rest in Heaven, never ceasing to fall down before the Throne, saith St. John, never silencing their Sacred Anthems to the King of Glory but as Philosophy-says of the Spheres, this Holy Motion is their endless rest, in respect of all molestations and wonted troubles, which this World showrs on them; here they are said to rest, and so says the Spirit: Rev. 13.14. they rest from their labours.

VI. And now could but divine Contemplation transport you with St. Paul, 2 Cor. 12.2. but snatcht your Souls a while from out their Earthly Tenements, and Elevate 'em to the Heaven we speak of! what glorious Objects not to be reveal'd, should you there behold? there should you see Felicity walk hand in hand with Eternity; and what this World can never shew you, Glory attended on by Safety: there's Light never Clouded, Health never Weakned, Pleasure unmix'd with Grief, or Beauty with Deformity, a Moon without her Spots, Wisdom acquainted with no Error, and Life beyond the reach of Death.

VII. There shall you see the Eternal Eternally, one whom all shall love without Satiety, and with unweariedness Praise him continually: there likewise should your Ears with Equall Happiness Banquet themselves on the true Coelestial Melody, sweeter than that feign'd of the Spheres, even of Halilujah-singing Saints and Angels: there shall you find, as 'twere an happy Marriage, a Conflux of all goodness united; so that there's nothing absent that you could wish present, nor any thing present that you could wish absent; here then with David we may lye down in Wonder, what glorious things are spoken of thee thou City of God! Psal. 87.3. and yet, like as to Sheba's Queen, not the one half can be told you.

VIII. But yet this Happiness is too much for the present; in this Life Pleasure is the shorter twin; and therefore as an exercise of our Hope and Patience, we look for one to come: you see the industrious Husbandman Reaps not presently, but with a costly Confidence, many Days, Weeks and Months, waits at expectation's Gate; so must we, says St. James, chap. 5.7. look for this precious Seed, and have long Patience for it; delay whets our desire, and multiplieth our Estimation: yet may not violate the Rule of Patience, or anticipate the call of Nature; like him that reading Plato's Book of the Souls Immortality, made himself away to hasten it; but such make more hast than good Speed.

IX. Christians must wrap up David's Wish, and St. Paul's Desire, in Job's Patience: Job. 14 14. all the days of my appointed time will I wait till my change cometh; and take the Apostle's Word for it, in due time we shall reap if we faint not: Gal. 6.9. The Mariner too, that Man of hopes, the watry Plough-man, you see, endures his Voyage er'e he gains his Fraight, yet for the most part, somewhat he receives beforehand, but his compleated Payment, not till he makes his utter port: so likewise in our passage to the true Elizium, we patiently must cut through Winds and Waves, and not expect our entire Wages, till our Course be finished.

X. Yet in the mean time, we are not without that Seal of the Spirit, 2 Cor. 1.22. the earnestness of our Hopes, the Co-assurance of God's Spirit with ours; for we have here Heaven in the Blossom, the Fruit not till hereafter; here the harmonious Feast of a good Conscience, which is Heaven inchoate, but for the Consumation, we look for that to come: this one to come, intimates here, both the certainty and duration of this supernatural City: the certainty, because it bears the force of a Promise, and so it is, Heb. 11.16. for God hath prepared them a City, the Saints then sure enough shall have it, since he hath prepared it, all whose promises, are Yea, and Amen, 2 Cor. 1.20. and if his Word be not enough we have his Oath, Psal. 83.3. I have sworn by my Holiness, saith he, that I will not fail David for ever: Woe then, be to our infidelity, if we believe not the Oath which he Sware in the House of his Servant David, that he would give us; and indeed with faithless Man, what is to come may still be so, but Promise-keeping is God's Attribute; for so the Prophet David describes him by it, Psal. 77.8. that he keepeth his promise for ever.

XI. His Performance and his Promise differ not in Essence, if in Time, and therefore as St. Paul exhorts, 1 Cor. 15.58. Brethren, be ye stedfast, and unmoveable, your hope being not in vain in the Lord: we look for a City to come, and that shall come which we look for: I, and not only come, but ever shall continue; the futurity, speaks the permanence, that while 'tis present, it shall be still to come; this future knows not any Preter-perfect-tense, Years eating up Days, Ages swallowing up Years, Time loosing his ne'er so much past, yet ne'er the less to come: not like our slender Joys here, no sooner flow'd to us (almost) but ebbing from us: but a Continuing City, Stor'd with fulness of Joy, and Pleasures for evermore, Psal. 16.11. Evermore! more perennious than the Gliding Stream, or Constant Sun: here the Sun may be one day Darkned, and the Moon pay home her borrowed Light, the fixed Stars may become Planets and wander headlong from their Spheres, whole Nature may so forget her Office, that Heaven and Earth may pass away, but these Pleasures like the Right-hand they wait on, remain for evermore: and this is our expected City, whose Inhabitants, you'l say, (by better title than they of Tarsus) may be called Citizens of no mean City, Act 21.29

XII. And in this Royal City, the days brightness there it knows no light, no nor ever fears the least Eclipse: whose chearful and smiling Brow no Moving Cloud o'recasts; nor tempestuous Storm molests the passage of its Rays: but still shines on Serene and clear; and fills with splendors that Spacious City: it needs not the declining lustre of our Golden Sun; nor the borrow'd Silver of the Pale faced Moon: the Radient Sun that appears there is the Lamb, and the Light that shines is the Glory of God: the Walls of this City are raised with precious Stones, and every Gate is of one rich Pearl; the Mansions are built with choicest Jewels, and the Streets are paved with transparent Gold: in the midst of this City runs a pure Crystal River, perpetually flowing from the Heavenly Throne; there all along those pleasant Banks deliciously grows, the Tree of Life: healing all Wounds with its balmy Leaves, and making Immortal all that but taste its Fruit.

XIII. Thus is the holy City, which we are too seek, Built; thus is the City of the New Jerusalem Adorn'd: O thrice fortunate, and most glorious City! how free and happy are thy blest Inhabitants! every Head there wears a Royal Crown, and every Hand a Palm of Victory: every Sparkling Eye o'reflows with Joy, and every Silver Tongue with Psalms of Praise: there we shall dwell perpetually in the view of God, and be filled for ever with the sweetness of his Presence; this is that Coelestial Sphere, whose Zodiack is Felicity, whose Constellations are degrees of Glory, and whose Poles, are Joy and Eternity.

THE Second Branch, HOW To Fortifie our Selves against THE Fears of DEATH.
CHAP. I. That if we dedicate our Lives to Christ, the advantage of Death will be to our Selves.

THe Apostle tells us, Phil. 1.21. to me to live is Christ, and to dye is Gain. First St. Paul lived, so do all Men, so do all Animals, what our Apostle saith of Bodies, I may of Life: there is a natural Body, and there is a spiritual Body, 1 Cor. 15.44. so there is a Natural; and there is a Spiritual Life; this is an hidden; but that a manifest Life; this an inclosure, but that a common; it is common to Heathens with Christians, to Beasts with Men; the little Ant, the crawling Worms have a share in Life as well as we; so that these may say as well as St. Paul, to me to live; why should we be so much in love with, or dote upon this Life, which we have no more Interest in, than the meanest living Creature? indeed, it is a Mercy for which we ought to be thankful; it is a Talent which we are to improve; but it is no Priviledge wherein we should glory, whereof we should boast, or wherewith we should be too much affected.

II. Secondly, as St. Paul lived, so he made account of dying: others live as well as he, and he must dye as well as others; and as certainly as we live, we must die: and Man is no less subject to perishing than the Beast; yea, the good man hath no more exemption than the bad; for so the Prophet asserts, Isa. 57.1. The Righteous perisheth: indeed the Apostle elsewhere calls Righteousness a Brest-plate, Eph. 6.14. but it is not Death proof; and though it delivereth in, yet not from Death: it is true, Death is the wages of Sin, but still, it is here the Lot of a Saint: perfect Innocency should not have known Mortality, but Grace in the best is mixed with that Sin, which bringeth Death: Christ, (I grant,) hath taken away Death, but so as he hath taken away Sin for the present, only in part, not fully: Sin is taken away by Death, that is the Power and Guilt of it.

III. And indeed, it is not without manifold Reason that divine Providence hath so ordered it: first that the Members may be conformable to their Head, and that we may follow Christ, the same way of Death, in which he hath gone before us to Glory: secondly, that by pulling down of the Wall, the Moss may be fully plucked out, and by the dissolution of the Body, its Infirmity and Frailty wholly Purged away: thirdly, that the Power of God may appear the more Glorious in Raising us up, after Death hath laid us in the Grave and the Grave turn'd us into Dust: fourthly, finally, that the Strength of our Faith might appear the more in believing we shall live though we die: for these Reasons the Wise God hath appointed his own Children to Walk through the Valley of the Shadow of Death.

IV. To carry it yet one Step further, and that in a few Words, it is no other than St. Paul (who was not only a Christian, but an Apostle) who taketh it for granted, that he must die; neither the Word nor the Work of Righteousness can secure from Death; for Prophets, Apostles, Ministers as well as others, are Mortal, and must dye: indeed, they are, (according to our Saviour's Metaphor) the Lights of the World, but such as after a while may be blown out by a violent, however must go out by a natural Death: Clouds they are from whom the Rain of Instruction falls upon the People, but at length they themselves vanish away: finally, Angels they are in Respect of their Office, but still they are Men in regard of their Nature, and must die like Men: St. Paul himself hence supposeth it is a thing which sooner or later would befall him.

V. Now this blest Pattern of the Apostle, might serve to shame us out of our inordinate living to our Selves, and quicken us in our endeavour to live to Christ; as Peter said in another case to Christ, John. 6.68. Lord, whither should we go? thou hast the Words of Eternall Life: let us say in this, Lord to whom should we live? thou hast Command of our Natural Life; yea, thou art the Life of our Life, and Soul of our Soul: oh that all our Oyl might empty it self into this Golden Candlestick! that all our Water might run in this Channel, all our Actions be levell'd at this Mark CHRIST, and his Honour: for indeed, all he did was in reference to us; he was born for us, liv'd for us, died for us, Rose again for us, is Ascended, and Sitteth at God's Righthand, and shall at last come again for us: why should not our Souls then wish to be with him? it is a known saying, the Soul is not where it liveth, but where it loveth: and it is no less true, whom the Soul loveth, to him it will live: and it is by Faith that Christ liveth in us, and it is by Love that we live to Christ: let him be the sole Object of thine Affections, and then he will be the chief end of thy Actions.

VI. That Expression of the Spouse in the Canticles, my beloved is mine, and I am his; Cant. 2.16. is very considerable to this purpose: my beloved is mine, in that she expresseth her Sense of Christ's Affection towards her: and I am his, in that she insinuateth her love towards Christ: and (which was the Fruit of it) the Resignation of her self to Christ: excellently doth St. Bernard Illustrate these Words: he is mine, and I am his: he mine, because he is merciful: I his, because I am not unthankful: he Conferreth on me, Grace for Grace: I return him Praise for his Grace: he is for my Deliverance, I for his Honour: he for my Salvation, I in Subjection to his Will. Thus it was with the Spouse, and thus it will be with every Christian, who duly pondereth upon the Mercy of Christ towards him, and hath his Soul affected with Love and gratitude to Christ. Now if there were not in us any Spark of Love to Christ, yet even Self-love cannot but strongly oblige us to live to Christ, in as much as this is the only Honourable, Profitable, and Pleasurable Life.

VII. No Life so honourable as this: all Actions are dignified, especially by the End to which they tend; whence the more noble the Intention, the more noble the Operation: and what Intention can be higher, or end nobler than the Glory of Christ? this is that which by a strange Activity turneth our Earthly into an Heavenly, our Natural, into a Spiritual Life, which is the most excellent of all Lives: to live to a Man's Lusts, debaseth his Life, and maketh it no better than Beastial; but to live to Christ, exalteth it, and rendreth it no less than Angelical.

VIII. Nor is no Life truly Profitable but this; the Way to live to our Selves, is to live to Christ: whilst he hath the Glory, we have the Benefit: and as his Name is Advanc'd, so our Good is Advantag'd: there is a strange Riddle, and a seeming Contradiction in those Words of God by the Prophet Hos. 10.1 Ephraim is an empty vine, and bringeth forth fruit: a Vine is then said to be Empty when it is Fruitless, and can that which bringeth forth Fruit be said to be Fruitless? but the next Words [to himself] unfolds the Riddle, and reconciles the Contradiction, since the Fruit which is brought forth to our selves is no Fruit: what one said of the day wherein he had done no good, I have lost a day: that may we say in this case, that day and time of our Life is lost, wherein we live not to Christ.

IX. Finally, this is the most Pleasurable Life, free from those Cares and Fears, Distractions and Vexations, with which living to the World, and our Lusts, is encumbred, full of those Joys and sweet Pleasures, and Delights whereof all others are Ignorant: he that can say, to me to live is Christ, may say, to me to live is peace of Consience, contentment of Mind, and Joy in the Holy Ghost, in one Word, this is the only way to make both our Life Comfortable; and our Death Gainful.

X. I shall now Conduct you into the Walk of the pleasant Field of Death's Gain, where it will appear that Death is Gain to a Godly Man, and a Good Christian; many are the Miseries under which we Groan in this Life; but, as St. Ambrose says, Death is a Cure for 'em all: in this respect it is, that Seneca saith aptly, it is the cause of none, but the end of many evils: upon this account it was, that Death hath been, even by the Heathens, looked upon as an Advantage: when those two famous Carpenters, Agamedes, and Trophonius, had built a Temple for Apollo at Delphos, they begg'd of him a Reward, to whom this Answer was given by the Oracle, that it should be Conferred on them within Nine days; within which time they died: and when Cydippe begg'd of Juno a Boon for her two Sons, Cleobis and Bito, she found them in the Morning dead in their Beds, as if the Gods could not bestow a greater Benefit than Death, by which Men are freed from the Calamities of Life.

XI. In this respect Seneca's Comparison is very fit, who resembleth Death to an Haven, into which when the Ship enters, she is past all the danger of Rocks, Sands, Waves or Winds, to which she was Continually liable upon the Tumultuous Seas: indeed Death is that which delivereth our Bodies from Pains and Aches, our Tears, and our Hearts from Sorrows: and in this respect St. John calls them who die in the Lord, blessed, because they rest from their Labours, Revel. 14.16. to wit, all Labour both of Mind and Body with which here they are oppressed.

XII. The Truth is, many are the Afflictions of all Men, so especially of the Righteous in this Life: they are sure to meet with Persecution from Wicked Men, for their Righteousness sake; as the Tree is beaten with Sticks for its Fruits sake; yea, such is the rage of Persecutors, that they care not to what Sorrows, of Hunger, Cold, Nakedness, Imprisonment, Banishment, and Want, they expose them: besides, Almighty God is pleas'd to Chastise em; for whilst he lets others alone in Sin, he exercises their Graces by Adversity, whilst others enjoy Prosperity: but when Death comes, it sets them free from all, as being the last Chastisement which God doth inflict upon, and the last Mischief which Wicked Men can do to the Godly.

XIII. Finally, so long as we continue in this World, the bur of Corruption will cleave to us; but Death rids us of it: according to that of St. Paul, 6.7. He that is dead is free from Sin: in this respect, Death is fitly called by St. Ambrose, the Grave of our Sins; and by Gregory Nyssen, the Expurgation of Wickedness, for till the Vessel be broken, the muddy Water of Corruption cannot be wholly poured out: Consult the Experience of the Saints, and you shall find them still Complaining of Spiritual Conflicts with their Corruptions: we are besieged on every side, (as Saint Cyprian observes) and, oh how often is a Breach made upon us! if Covetousness be knocked down, Lust riseth up; if Lust be quelled, Pride starteth forth; if Pride be subdu'd, Anger exasperateth; thus are we forced to a continual strugling with our Sins: but when we die, the Combat ceaseth; and as for the present we are not under Sin; so then, we shall be without Sin, or so much as the Motions of Sin.

CHAP. II. Of the Fears of Death, and how to Fortifie our Selves against them: Practically Considered.

DEath in all Mens Opinion is the King of Terrors, and the most formidablest Enemy in the World to humane Nature, now all Grief ariseth from Love and Self-interest, and naturally Men fear Death, because it puts a period to that Life, which Indulgent Love, and Weak Nature would preserve: Christians were wont to assume that Courage, that no Fear possess'd 'em, but that of Sin: they could Expostulate with the Law, and say, thou hast no power over me, for God the Father hath sent his beloved Son to Redeem me from the Captivity of thy Bondage, and therefore thy Terrors and Accusations, are all in vain: for this Expedient I have, I will creep into the hole in my Saviours Side: there will I hide my self from all my Foes, and plunge my Conscience in his bleeding Wounds, and by Vertue of his bitter Death, Victorious Resurrection, and Glorious Ascension shall I gain the Conquest.

II. Why should we then thus be surrrounded with Fears, and permit Death's Terrors thus to affright us? seems it so hard a task to Walk the Path, which all our Ancestors have Trod before us? Adam the first of all Mankind, and Righteous Noah that feared the Almighty: Abraham the Father of the Faithful, and Friend of God, and Moses the Servant of the Lord: David the Man after God's own Heart, and Solomon the Wisest King that e'er Sway'd the Scepter: all these have Justly paid their Debt to nature, and subcribed to the Law of universal Mortality: Nay, Jesus himself, the blessed Saviour of the World, has expired on the Accursed Cross of Eternal Shame; and went to his Transcendant Glory through the Gates of Death.

III. And Now shall our Childish and fond Self-love so blindly flatter us; as to wish an Exception from this regular and general Rule? shall we be still murmuring and repining, when our Life is but a Bubble, a Vapour, nay, but, a Span, and still expos'd to innumerable Sorrows and Afflictions? does not the very shortness mitigate and abate its Miseries? and does not those many Miseries highly applaud its shortness? should we not rather be glad and rejoye at the approach of Death, that when e'er it comes it proves so advantagious to us? if in our Aged Years, tis a Haven of Repose; and ought to be kindly Entertain'd after so long, and tedious a Voyage: if Death appears in our Infancy and Youth, it prevents a Thousand Calamities, and numberless Dangers of ruining our Souls: if by an ordinary fit of Sickness, 'tis according to the Course of Nature; if by any disaster or outward Violence, 'tis always the will of Heaven: what occasion have we then to dread or fear, how many Darts Death has in his Quiver, when we are sure he can throw but one at us.

IV. Therefore to depart this World is an act to be done but once; and that once well done, we are happy for ever: we must needs confess the Decrees of the Almighty are always Just; and that 'tis only our selves are the cause of all our Miseries; for no sooner are we Born but we begin to Sin, we Sacrifice our minority and Youth to Vain Sports and Follies; and our Riper Years to Gluttony, Drunkenness, Lust, and Pride: we spend our Old Age in Politick Craft and Greedy Avarice; and begin not to live till we are ready for the Grave: then indeed we lament the shortness of our time; when we have our selves like Spend thrifts thrown it all so Prodigally away: for when we have lived, and led a loose and negligent Life, we then Complain Death seizes on us unawares: we find fault that perhaps our days are too few to grow Rich; or to satisfie the Ambition of a haughty Spirit: but did we strive to be Taught the Love of God, and to immitate the meek and humble Life of the Blessed Jesus: it would require not so much the number of Years; as the faithful endeavours and utmost diligence of a Pious Mind: could we but bestow, on the improvement of our Immortal Souls, the time we so vainly trifle away on our Frail Bodies; our day would be short enough and not seem tedious; and long enough to finish our appointed Task.

V. Then what shall we but say to our Souls! that our only business here, is but like unto the Wise Virgins; to Trim our Lamps, and to wait the coming of the Bridegroom? but to sow the Immortal Seed of a never failing Hope; and expect hereafter to reap a due Increase: it is insignificant, how late in the Year the Fruit be gathered; if still it improve in growing better: no matter how soon it falls from the laden Tree; if a Stormy Wind blow it not down before it proves Ripe: let us then Contemplate, on God's most Just and Secret providence; who governs all things by the Counsel of his Divine Will whose powerful Hand can Wound and Heal; lead down to the Grave of Silence, and bring back again: let us be ever ready, to him to bow our Heads, and freely submit to him our dearest Concerns: let us say unto him, Lord, strike as Thou pleasest our Health, or Lives, we cannot be safer than at thy disposal: only these few, but earnest Requests we humbly make; which, O may thy Clemency Vouchsafe to hear! Cut us not off in the midst of our Sins and Folly; nor suffer us to Expire with our Sins unpardoned: but make us, Lord, first fit, and ready for Heaven; and then take us to thy self in thy own due time: for 'tis not for us, O Lord, to choose our own Conditions; but to manage well what thou hast appointed.

VI. It is true, Death bereaveth us of a Mortal and Transitory Life, but it is an inlet to an Immortal and Everlasting Life; it despoileth us of our Worldly possessions; I, but it putteth us in possession of our Heavenly Inheritance, it taketh us from the Society of our bosome Friends and Neighbours: I, but it sends us to Abraham's Bosome, and makes way for our Society with Christ: finally, it severs the Soul from the Body; I, but it unites the Soul to God: what is it for the Candle to be put out, whilst we enjoy the light of the Sun? for the standing Pools to be dry, so long as we may drink at the Fountain? for our Earthly Comforts to be taken from us, when Heavenly Joys are Conferred on us? the truth is, Death is not a privation, but a permutation: so Holy Job calleth it a Change: Job 14.14. and that a Blessed Exchange, of a Cottage for a Palace, a Wilderness for a Paradise, a House of Bondage for a Place of Liberty, of Brass for Gold, Pebles for Pearls, Earth for Heaven.

VII. But let the advantages of Death mitigate the Fears which is apt to arise in us from the apprehensions of it; when Abigall told Nabal the threatning Words of David; the Text says, 1 Sam. 25.27. his heart died within him, and became as a Stone. thus is it with the most of us, when any Summons of Death is given: nay, not only with the most, but even sometimes with the best: Christ cometh to the Disciples on the Sea, to preserve them from the Storm, and they are Troubled; Death cometh to deliver us from all evil, and we exceedingly Tremble: indeed the reason is, because we Consider not that Death is a deliverance, and an advantage to us: what Chrysologus saith of Martyrs, is true of all Good Men, Their death is a birth and end a beginning, they live by being killed, and whilst they are thought to be extinguished on Earth, they shine in Heaven; and surely were this well pondered by us, we would not seek Consolation against Death, but Death it self would be our Consolation: those Words of Job, chap. 16.14. I have said to Corruption thou art my Father; to the Worm thou art my Mother and Sister, are not unfitly allegorized by Origen to this purpose; as if he therefore called Corruption and Worms his Father and Mother, because as Parents are comforters to their Children, so were they to him.

VIII. It is true the Separation of Soul and Body is Terrible, and a natural Fear of it cannot but be in all; I but it is as true in respect of the Godly, that when this Separation is made, the Soul is set at Liberty, and rejoyceth, yea, the Body is at rest, and knoweth no Trouble; and is such a Separation to be feared? this Life, what is it but a going to Death? and Death what is it but a going to Life? little cause there is then sure, why we should either too much Love the one, or Fear the other: shall that be the Object of our Fear, says Tertullian, Which freeth us from what ever is to be feared? and this we have from the Mouth of a Roman, I would not be Young again though God would grant it me, and he giveth this Reason, because when I die I shall go from my Inn to my home.

I. It is not Death it self, but our mis-apprehension of Death is terrible to us; says St. Ambrose: Did we look through, beyond Death, at the happiness which followeth, it would not be dreadful but Amiable in our Eyes, and with the Apostle we would not Fear, but desire to depart: that of the Wise Man, Prov. 14.32. the Righteous hath hope in his death, the Caldee reads, the Righteous hopeth he shall dye; so far is a Good Man, from fearing of that he hopeth for, his dissolution; and though he dare not rashly hasten, yet he willingly entertaineth it, whensoever sent by the Almighty to him.

X. Now if a good Life preceed, an happy Death cannot but follow; nor is it probable, a happy Death should be the Consequent, if a religious Life hath not been the Antecedent: some there are, who would invert these Words of the Apostle, Phil. 1.21. To me to live is Christ, but to die is Gain: and make Gain the predicate of the former; and Christ of the latter; thus doth every Covetous man say, To me to live is Gain, and to dye is Christ; Vain Men who will have Gold to be their God, and yet Christ to be their Redeemer, they will serve Mammon whilst they live, and yet be saved by a Saviour when they dye; but it will be Just with Christ to say to all such Mammonists, in these Words of God to the Israelites, in the day of their distress, Go to the Gods which you have Served, the Gain which you have lived to, and let that deliver you in this hour of your Death.

XI. Others there are who would severe these Clauses, whilst they would gladly say, To dye is Gain, but not to live is Christ: one was asked, whether he had rather be Croesus or Socrates, his answer was, he would be rich Croesus in his Life, and good Socrates at his Death; you know whose Prayer it was, Numb. 23.10. Let me dye the death of the Righteous, and let my last end be like his; and it is that no doubt which many wish and desire; nay hope, who yet regardeth not to live, the Life of the Righteous, and that their Course to that end may be like his: but what a Folly, nay Madness is it, for Men to expect to Reap that they do not Sow? to Sow to the Flesh, and to the World, and yet Reap by Christ the Gain of everlasting Life after Death? as therefore we expect the one, let us endeavour the other; and if Gain by Death be our Hope, let living to Christ be our practice,

XII. So that this Scripture thus Considered, doth plainly put a difference between the Precious and the Vile, the Godly and the Wicked; whilst to these who live to themselves Death is a loss; but to those that live to Christ, it is a Gain: Adrian was wont to say, that Death is the Rich Man's fear, and the Poor Man's desire: and this I may well apply here, Death either is, or may be the bad Man's fear, but the good Man's wish, or to use St. Ambrose his Expression; it is an Haven to the Just, but a Shipwrack to the Guilty; to the Good, a Bed of Repose, but to the Wicked a Rack of Torture; The Man who liveth to the World, saith to Death, as Ahab to Elijah. 1 Kings 21.20. Hast thou found me oh mine Enemy! but he who liveth to Christ, may say to it as David of Ahimaz. 2 Sam. 18.27. it cometh with good tydings.

XIII. And now would you on the one hand see the reason why you are so fearful of Death? it is because your Consciences accuse you, that you have not lived as becometh Christ's Disciples; and so you may thank your own Guilty Consciences for those fears of Death: it was not without reason, that St. Paul saith, 1 Cor. 15.56. The sting of death is Sin; since Death is only venemous and deadly to them who live in Sin: on the other hand, would you see the way to a joyful End? would you have Comfort in, and Gain after Death? Oh let it be your Study to live to Christ: it is our Saviour's Counsel to his Disciples, Mat. 6.25. Take no thought for your life, let me alter it a little, take no thought for your death, but for your Life, let your Care be to advance Christ in your lives, and it will be his Care to Confer the Gain of Glory and Immortality upon you at your Death.

XIV. Lastly, I shall earnestly beseech you in those Words of our Saviour to his Disciples, I say unto you all Watch; indeed, when we see many falling in their full Strength, and snatch'd away in the prime of their days, have we not reason to Watch? and Watching to prepare for the Hour of our Death: let it then be the Care of us all whilst we live, to live to the Glory of our Creator, every one of us in our Station, Consecrating our selves to, and Employing our Talents in his Service, and for his Glory; and whensoever that time shall approach, whether sooner or later, to any of us; we may like good Stewards give up our Accompts with Joy and not with Grief; and receive that happy Commendation of Well done goood and faithful Servants, enter into the Joy of thy Lord.

XV. It was reasonable Advice, and a proper Instrument of Vertue, which Pythagoras taught his Scholars: Let not Sleep seize upon the Regions of your Senses, before you have three times recalled the Conversation, and Accidents of the day: Examine what you have Committed against the Divine Law, what you have Omitted of your Duty, and what Use you have made of the Divine Grace to the purposes of Vertue and Religion; joyning the Iudge Reason, to the Legislative Mind or Conscience, that God may Reign there as a Law-giver and a Judge: then Christ's Kingdom is set up in our Hearts: then we always live in the Eye of our Judge, and live by the Measures of Reason, Religion, and Sober Counsels.

THE Third Branch.
CHAP. I. Containing Spiritual Remedies against immoderate Grief for the Loss of Relations and Friends: Practically considered.

SAint CYPRIAN affords us these two Golden sayings: That we should not too much bewail the departure of our dearest Relations, and when the day of our Dissolution doth approach, that we readily and chearfully Obey God's Call. Let the Comfort then, which Death brings, moderate our Sorrow for our Friends who Sleep in Jesus: why should we be troubled for them who are at Rest? and sit down in Sorrow for them who are entred into Joy? why are we Clad in Black for them who Walk in White? and so many Tears flow from our Eyes for them, who have all Tears wiped away from theirs? It is Storied of the Thracians, that they mourn at the Birth, and rejoice at the Death of their Friends: nor was it without Reason, that they should account those fit to be bewail'd, who are launching forth into the Tempestuous Sea of this World, and attend them with Joy who are got into the Harbour of Rest.

II. We read concerning Lazarus, that Christ Rejoyced when he was dead, but Wept being to raise him to Life: and Chrysologus his Note is very apt to our present purpose; Christ bewaileth not the losing, but restoring of his Life: according to which the Greek Fathers make the Reason of our Saviour's Tears to be, that he should now call him back to a miserable Life: indeed as St. Hierom saith concerning Nepotian, we may say of every one who departeth in Christ, We are not so much to condole his loss of this Life, as to Congratulate his deliverance from the miseries of this Life.

III. Thou wilt say perhaps, it is my Friend, my dearly beloved Friend who is dead, and can I choose but Mourn? But, is he thy Friend, and dost thou envy him his Happiness? dost thou dearly Love him and yet grieve at his Welfare? he is thy Friend, and Death is his Benefit: and shall the Benefit of another, especially of thy Friend be thy Sorrow? I, but he is snatch'd from my Arms, and I have a great Loss in his departure, and that is my Trouble: True, this nature prompteth to, that we should be sensible of our own Loss; yea, Grace requireth that we should be sensible of such a Loss, as it is a Cross inflicted upon us by divine Providence.

IV. Thus Patient Job, Chap. 1.20. When the News came to him of his Childrens Death, Shaved his Head, and rent his Mantle: Signs of that Sorrow, which natural affection put him upon; yea, he fell down upon the ground and Worshipped: Signs, that in his Sorrow he looked higher, at the Hand of God which had done it: but, as with one Eye we look on our Loss, and Weep; so with another Eye we must look on their Profit, and Rejoyce; as it is a Chastisement, we must be affected with Sorrow; and as a Mercy to them we must express our Joy: and thus, whilst we mingle these affections together, our Sorrow will not be Exorbitant.

V. Indeed, when any die, to whom we have reason to fear, Death is the beginning of Sorrow; and there is sad Cause of bitter Mourning: but not for them who die in the Lord: David justly bewailed dead Absolom, because he died in his Rebellion, and therefore despaired of his Bliss; but when the other Child died, he drieth his Eyes, as not doubting its Happiness: they indeed cannot sufficiently be lamented at their Death, who dying in their Sins, drop into Hell; not they who are carried into those heavenly Mansions; saith Isidore Excellently.

VI. Let not, I beseech you, immoderate Grief too much overwhelm you; but when you have shed your solemn Tears, and paid your due Sighs to the memory of your Friends then wipe our Eyes with the Comfort of Hope; and change your Grief into a Charitable Joy: Remember the Friends you Mourn for, are delivered from the Miseries of this Sinful World, and all the Miseries you so Justly deplore: their Frail Bodies Tremble no more with a shaking Palsie, nor Burn with the violent Flames of a scorching Feaver, they cry out, and lament no more for want of Sleep; nor tumble and roul up and down their uneasie Beds: but quietly rest in the silent Grave; till they rise again to Immortal Glory: which while their Bodies there expect in Peace; their Souls are enlarg'd to a spacious Liberty: no longer are they Confin'd to this Prison of the Body; but gone to dwell in the Region of Spirits; they are no longer exposed to these Stormy Seas; but are gladly arrived at their safe Harbour.

VII. Comfort your selves, with this firm belief, that they are not lost, but gone before us: that the living Body which thou now sowest with Tears shall rise again with Joy a Glorified Creature: that we shall meet in Heaven and never part again, and that with greater advantage of Love and Perfection: the most perfect Secular Amity hath some bitterness, because the best hath some imperfection: but there shall be no Animosity in Friends to disturb each other, because no Sin, nor imperfection: Now indeed if we are Confident of such a Resurrection, Why should we bewail the Dead? Why too much, if we believe they are not lost? Why should we impatiently take it, that they are withdrawn for a time, whom we believe returning to Eternity? why should we immoderately grieve that our Friends go before us, seeing we must quickly follow after?

VIII. Moderate weeping is most highly Commended, for it expresseth a natural affection we had to the departed, but with a Christian-like Moderation of our Grief, whereby our Faith to God-ward is demonstrated: and the reason is manifest; for they rest from their Labours, and their Works follows them: why should we then weep, since they are received into the Throne of Bliss, and are made partakers of Eternity? and St. Cyprian saith, those that depart in the Faith of Christ, they are sent before us, not lost from us: they shall receive Immortality, and be Heirs of Christs Kingdom: again, they who attain to the Glory of God's Kingdom, are to be thought Happy, and in Joy, not in Sorrow, Vexation, or Woe; and therefore not to be grieved for, in that they are departed from us; for of necessity it is, we must either depart from them, or they from us.

IX. Thrice happy were we, if we were received into that Joy, that Glory, that Eternity, whereof the Saints in Christ's Kingdom are Partakers: a Glory Distinguished, but a Joy Communicate; O admirable Mystery! O ineffable Mercy! A Mystery only to those Revealed, whom he in his Mercy hath reserv'd to be Inheritors in the Covenant of Peace, established by his Promise, Confirm'd by his Power, and Confer'd on his Elect Israelites, Glorified by a Saviour in the highest Heaven, even where Cherubims, and Seraphims make Melody and Solace, to the Blessed Trinity.

X. Touching the Inconvenience of immoderate Sorrow, St. Paul, 1 Thes. 4.13. giveth us an Exhortation, I would not brethren have you ignorant, concerning them which are a sleep, that ye sorrow not even as them which have no hope: whence it appears, that excessive and immoderate Sorrow, implieth a diffidence or distrust we have of our Soul's Immortality, Resurrection, and Glorification, whereby we seem to derogate from that Written Verity, who said; Verily, verily, I say unto you, the hour shall come, and now is, when the dead shall hear the Voice of the Son of God, and they that hear it shall live: John. 5.25.

XI. But many Carnal Men there be, whose Spiritual Eyes are dazled, or rather blemished, with Terrestial Objects, and can extend their Intellectual Sight, no farther than the exteriour Object of Sense guides 'em: and these like Nicodemus, will not scruple to enquire, How can a Man be born again which is Old? can he enter into his Mother's Womb again and be born? Little do these consider how, nor know they how there happens Children by procreation, and regeneration: of which sort might Rachel seem to be, who wept for her Children, and would not be Comforted, because they were not: so strangely doth the violence of Passion transport these, as they become Stupid and Senseless in the deprival of a Friend.

XII. To Conclude I wish every immoderate and dispassionate Mourner to Reflect on these two Considerations: First, To Conceive the Matter or Composition whereof he was made, for whom he mourneth: Secondly, The necessity of his dissolution; being enjoyn'd by that universal Doom, which cannot be repealed, to return to that Mould from whence he had his beginning: as to the first, for his Composition; thou shalt find the Matter whereof he was made, Vile, Sordid, and Contemptible, where that Beauty wherein Consisted the eminent part of his Luster, is but Earth, which we make our inferiour Center; yea, though he were by Birth in the highest Rank of Descent, yet the Matter whereof he was Compos'd is but equal with the obscurest Vassal.

XIII. As to the latter, namely, his Dissolution; as the time is dubious to all Men, so is the necessity of the Doom not to be avoided: it was the Pagans Maxime, Earth must to Earth, and it is Pittacus saying; That the Immortal Gods themselves could not Struggle against Necessity: seeing then the Frailty of his Composition, the Necessity of Dissolution, have recourse to him in the depth of thy Affliction, who will infuse into thy Tear-distilling Wounds the Balm of his Consolation: acknowledge thou thy Infirmities with the Publican, and he will act the Faithful Samaritan; restrain thy too tender Affection, as one that is believing; so shall not the Death of thy Happy departed Friend grieve thee, but by the Wings of Faith Transport thee from Earth to Heaven; Translate thee as a Faithful Bezalie, from Idolatrous Babel; to Zealous Bethel, from Edom to Eden; from the Tents of Kedar to the Habitations of Moloc, to those Princely Cedars of Lebanon, from Marah the Water of Bitterness, to Bethesda the Pool of Solace: Finally from this Exile of Tears and Misery, to the Siloam of Joy and Eteral Glory, there to receive That Crown of Life which the Lord hath promised to them that love him

The Close.

TO Sum up this Duty of being ready prepared for Death; we must reflect with Sorrow and hatred upon Sin the true Cause of Man's Vanity: Man in his first Estate was altogether Excellency; God saw every thing that he made, and behold it was good, Gen. 1-31. Surely this was much more true of Man the Master-piece of the Creation, not Vanity, but Divinity was his Nature; he was not Envelop'd with Rags of Frailty, but Enobled with Robes of Innocency; nor did he walk in a Vain Shew, but a Sacred Representation of God himself.

II. And now if you would know how this Flower was Blasted, it was by the Breath of the Basilisk; how this Image was defaced, it was by the Poison of the Serpent; how Man became Vanity, it was by reason of Iniquity: this Verifies that saying of the Wise-man, Prov. 28. He that soweth iniquity shall reap Vanity.

III. Let us provide then for our selves another, a better Estate, than the best which this World affords, an Estate of Glory in the Heavens; Man's best Estate on Earth is Mutable, but that is Durable; Empty, but that is Satisfying; Uncertain, but that is Sure; only for term of Years, but that is for Eternity.

IV. That we may be ready prepared to meet this certain Herald of the Grave; let us carefully provide for that Hour, and set our House in order, take leave of our best Relations and Friends, and support our selves with the Comfortable Hopes of Immortal Life and a Glorious Resurrection; and that Death come not upon us unawares, let us always observe what Christ did instruct his Disciples, Watch therefore, for ye know neither the day, nor the hour, wherein the Son of Man cometh.

V. That Person hath not well Conned over his Lesson of Happiness, that is loath to go to it, though it be through a dead Sea; nor can he be Justly thought desirous of Heaven; who is unwilling to shake Hands with Earth: it was justly said to that Lame Beggar, who refused the offer of his Prince to take him into his Coach, Thou well deservest to stick in the Mire: and surely it is but fit that they should live and lye in Sorrow, who are unwilling that Christ should take them up to himself.

VI. Let Peace and Tranquillity of Mind be our Continual Study; and therefore in whatsoever State we are here, let us learn to be Content, be it never so mean, so as not to repine; and let us not be Content, be it never so high, so as to rest satisfied; and whether our Estate in this World be high or low, let the first and best of our desires and endeavours be after that Estate which is not a Shadow, but a Substance; not a Lease but an Inheritance; not Vanity, but Felicity, and shall be far more in the Fruition, than it is in the Expectation.

VII. Are our Friends for the present in a flourishing Estate? Take we heed how we Launch out either our Hopes, or Love too much towards them, considering that they are but Vanity, and therefore our Hope which is placed on them will end in Shame, and our Love in Vexation.

VIII. Why so big with Expectation of Advantage or Advancement from thy Rich Ally, Honourable Lord, Potent Friend? Alas, thou dost but set thy Foot upon the Water, which cannot bear thee: why so inflam'd with Affection to thy beautiful Wife, Child, or near Relation? Alas thou dost but embrace a Shadow in thine Arms, which cannot, nor must not stay long with thee: but set thy Affections on Heaven; to the possession whereof he will bring us, who hath purchased it for us.

IX. Now because Death daily attends us, let us wait for it, and consider well these Four things: First, Whence thou camest: now, this thou art told, That Sinners begat thee in Sin; and miserable Wretches brought thee into this Vale of Misery: So that thy Conception was Sin, thy Birth Misery, thy Life a Punishment, and thy Death a Torment; and the longer thy Life is, the more Sin thou wilt have to answer for. But perhaps thou wilt say, To what end is this humane Life lent thee? Why, only to gain a Heavenly Life; and this is all Divine Love aims at: that thy Life may seem shorter, and thy Labour less.

X. Secondly, Consider whether thou goest; thy Life, which like a Flower is subject to fade and decay, tells thee, That thou art in a passing State: but let it rejoice thee to think, that thou goest to thy Fathers; and be comforted in this hope, thou shalt be buried in a good old Age: therefore, let it not trouble thee to live, nor affright thee to Dye; but live in Patience, and dye in Desire: though thou dost here for a while bewail thy Sorrow, thou wilt at length forget thy Banishment, and return to thy own Country.

XI. Thirdly, to express what thou art, what Language can that unfold? Dust, and Air, this thou knowest; and to Dust thou shalt return, that is certain: Man is a sickly, diseased, empty thing, and every Man shall be turned into nothing. This none can plead ignorance in; for our Metal is a moist Humour, and the Mould no better, in an unclean Womb; condemned sooner than born, that's our condition: our best Stock is the Seed of Abraham; and with Job, we say to Corruption, thou art our Mother; and to the Worms, thou art our Brethren and Sisters: these are our great Kindred; our dwelling is amongst Insects, our quantity vile, our weight lighther then Vanity, our worth, nothing. What then is our being? a Dream and Sorrow.

XII. Fourthly, Consider what thou shalt be; thou knowest what thou art, and therefore dost know thy self not to be; but yet thou dost desire both to be, and to know what thou art; for to see God, and to live with him, is to enjoy him: and this is eternal Safety, and secure Eternity: this may be admired, though hardly understood; yet better understood, then can be expressed: therefore to thy Soul say, O Soul, that art ennobled with the Image of God, adorned with his likeness, espouto him by Faith, redeemed by his Blood, endowed with his Spirit, ranked with his Angels, What hast thou to do with Flesh? but to contemplate on that brightness, that sweetness, and pleasure, which remaineth for thee in that Vision, where thou shalt behold Christ Face to Face for evermore.

THE TABLE. THe Introduction. Page. 1 Chap. I. Several Notions of Death, what it is, its Author, Name and Nature. 6 Chap. II. That Death, hath no respect of Persons; but we are continual dying whilst we live. 10 Chap. III. The Certainty of Death Practically Considered. 14 Chap. IV. Several Motives to remember Death Practically Considered. 17 Chap. V. Of Sin, the means of Death, of Sickness, Youth, and Old Age. 26 Chap. VI. Several forerunners of Death, which may Warn Men to prepare for it, Practically Considered. 37 Chap. VII. Of the Separation of Soul and Body, with other Memorials of Mortality, Practically Considered. 46 Chap. VIII. Eternal Life Described and Practically Considered. 57. Chap. IX. The Christian's Map of the World wherein the Vanity of it is shown in the shortness of Man's Life, and that this World is not a Place of long Continuance: Considered Practically. 68 Chap. X. That Man himself is Frail, and is no Continuing City, or has any Duration here; Practically Considered, and Emblematically Discussed. 78 Chap. XI That there is nothing in this World, Worthy of taking off our Affections from Heavenly things Practically Considered 89 Chap. XII. Several Instrumental means to be used in the seeking and attaining of a Heavenly Kingdom; Practically Considered. 101 Chap. XIII. A Prospect of the Heavenly Jerusalem, which we are to seek; Practically Considered 113 The Second Branch. How to Fortifie our Selves against the Fears of Death. CHap. I. That if we dedicate our Lives to Christ, the Advantage of Death will be to our Selves 125 Chap. II. Of the Fears of Death, and how to Fortifie our Selves against them Practically Considered. 136 The Third Branch. CHap. I. Containing Spiritual Remedies against Immoderate Grief for the Loss of Relations and Friends: Practically Considered. 150 The Close. 160 FINIS.