A treatise of death, the last enemy to be destroyed shewing wherein its enmity consisteth and how it is destroyed : part of it was preached at the funerals [sic] of Elizabeth, the late wife of Mr. Joseph Baker ... / by Rich. Baxter ; with some few passages of the life of the said Mrs. Baker observed. Baxter, Richard, 1615-1691. 1660 Approx. 266 KB of XML-encoded text transcribed from 162 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A27048 Wing B1425 ESTC R18115 12395485 ocm 12395485 61147

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Early English books online. (EEBO-TCP ; phase 1, no. A27048) Transcribed from: (Early English Books Online ; image set 61147) Images scanned from microfilm: (Early English books, 1641-1700 ; 270:1) A treatise of death, the last enemy to be destroyed shewing wherein its enmity consisteth and how it is destroyed : part of it was preached at the funerals [sic] of Elizabeth, the late wife of Mr. Joseph Baker ... / by Rich. Baxter ; with some few passages of the life of the said Mrs. Baker observed. Baxter, Richard, 1615-1691. [2], 49, [7], 250, [15] p. Printed by R.W. for Nev. Simmons ... and are to be sold by him ... and by Tho. Johnson ..., London : 1660. Errata on p. [7] at end of section 1. Advertisements on p. [3]-[14] at end of section 2. Reproduction of original in British Library.

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eng Baker, Elizabeth, 1634-1659. Death -- Sermons. Funeral sermons. Sermons, English. 2005-07 Assigned for keying and markup 2005-10 Keyed and coded from ProQuest page images 2006-05 Sampled and proofread 2006-05 Text and markup reviewed and edited 2006-09 Batch review (QC) and XML conversion

A Treatiſe of DEATH; The laſt ENEMY to be Deſtroyed.

Shewing wherein its Enmity conſiſteth, and how it is deſtroyed.

Part of it was preached at the Funerals of Elizabeth the late Wife of Mr. Joſeph Baker, Paſtor of the Church at Saint Andrews in Worceſter.

By Rich. Baxter.

With ſome few paſſages of the life of the ſaid Mrs. Baker, obſerved.

Pſal 15.4.

In whoſe eyes a vile perſon is contemned: but he honoureth them that fear the Lord.]

1 Cor. 1555, 56, 57.

O death, where is thy ſting! O grave, where is thy victory? The ſting of Death is ſin; and the ſtrength of ſin is the Law. But thanks be to God which giveth us the victory, through our Lord J ſus Chriſt.]

Lond n Printed by R.W. for Nev Simmons Book-ſel er in Kederminſter, and are to be ſold by him there, and by Tho. Johnſon at the Golden Key in Pauls Church-yard. 1660. at 1 . bound.

To the Worſhipfull the Major, Aldermen and Sheriff of the City of Worceſter, with the reſt of the Inhabitants, eſpecially thoſe of the Pariſhes of Andrews and Hellens. Worſhipfull, and the reſt Beloved,

THE chief part of this following Diſcourſe, being preached among you, and that upon an occaſion which you are obliged to conſider, (Iſa. 57.1.) being called to publiſh it, I thought it meet to direct it firſt to your hands, and to take this opportunity, plainly and ſeriouſly to exhort you in ſome matte s that your preſent and everlaſting peace is much concerned in.

Credible fame reporteth you to be a people not all of one mind, or temper in the matters of God: but that 1. Some of you are Godly, Sober and Peaceable: 2. Some well-meaning and zealous, but addicted to diviſions: 3. Some Papiſts: 4. Some Hiders, ſeduced by your late deceaſed neighbour Clement Writer, (to whom the Quakers do approach in many opinions.) 5. And too many prophane and obſtinate perſons, that are heartily and ſeriouſly of no Religion, but take occaſion from the diviſions of the reſt, to deſpiſe or neglect the Ordinances of God, and joyn themſelves to no Aſſemblies.

1. To the firſt ſort (having leaſt need of my exhortation,) I ſay no more, but, As you have received Chriſt Jeſus the Lord, ſo walk ye in him: rooted and built up in him, and ſtabliſhed in the faith, as ye have been taught, abounding therein with thanſkgiving: and beware leſt any man ſpoil you by deceit, &c.] Col. 2.6, 7, 8. Walk as a choſen g neration, a royal Prieſt-hood, a holy Nation, a peculiar People, to ſhew forth the praiſes of him that hath called you out of darkneſs into his marvellous light; having your converſation honeſt among the ungodly, that whereas they are apt to ſpeak againſt you as evil doers, they may by your good works which they ſhall behold, glorifie God in the day of viſitation: For ſo is the will of God, that with well doing you may put to ſilence the ignorance of fooliſh men, 1 Pet. 2.9, 11, 12, 15. Your labour and patience is known to the Lord; and how ye cannot bear them which are evil, but have tried them which ſay they ſpeak from the Lord, and are Apoſtles, and are not, and have found them lyars; even the woman Jezabel, that is ſuffered to teach and ſeduce the people, calling her ſelf a Propheteſs, who ſhall be caſt into a bed of tribulation, and all that commit adultery with her, except they repent; and her children ſhall be killed with death; and all the Churches ſhall know that Chriſt is he which ſearcheth the reins and hearts; and will give to every one according to their work. As for your ſelves, we put upon you no other burden, but that which you have already, Hold faſt till the Lord come, Rev. 2. Be watchfull, that ye fall not from your firſt Love: and if any have declined and grown remiſs, remember how you have received and heard, and hold faſt, and repent, and ſtrengthen the things that remain, which are ready to die, leſt your Candleſtick ſhould be removed, Rev. 3.2, 3, &c.] And beware leſt ye alſo being led away with the error of the wicked, fall from your own ſtedfaſtneſs; but grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt, 2 Pet. 3.17, 18. And I beſeech you brethren, do all things without murmurings and diſputings, that ye may be blameleſs, and harmleſs, the Sons of God without rebuke, and in the midſt of a crooked and perverſe Nation, among whom you (and your brethren) ſhine as lights in the world, Phil. 2.14, 15. And if in weldoing yo ſuffer, think it not ſtrange, but rejoyce that ye are partakers of the ſufferings of Chriſt, that when his glory ſhall be revealed, ye may be glad alſo with exceeding joy: If ye be reproached for the name of Chriſt, ye are happy, for the Spirit of glory and of God reſteth upon you, being glorified on your part, while he is evill ſpoken of on theirs, 1 Pet. 4.12, 13, 14.

2. To the ſecond ſort (inclinable to diviſions) let me tender the Counſell of the holy Ghoſt, Jam. 3.1. My brethren, be not many Maſters (or Teachers) knowing that ye ſhall receive the greater condemnation. The wiſdom that is from above, is firſt pure, and then peaceable, gentle and eaſie to be intreated, full of mercy and good fruits, without partiality, and without hypocriſie: And the fruit of Righteouſneſs is ſown in peace, of them that make peace. Who then is the wiſe and knowing man amongſt you? Let him ſhew out of a good converſation, his works with meekneſs of wiſdom: But if ye have bitter envying and ſtrife in your hearts, glory not; and lye not againſt the truth: This wiſdom deſcendeth not from above, but is earthly, ſenſuall, deviliſh: For where envying and ſtrife is, there is confuſion, and every evil work.] Look on thoſe Aſſemblies, where the people profeſſing the fear of God, are of one heart and mind, and walk together in Love and holy Order, and people give due honour and obedience to their faithfull Guides; and compare them with the Congregations where profeſſors are ſelf-conceited, unruly, proud, and addicted to oſtentation of themſelves, and to diviſions; and ſee which is likeſt to the Primitive pattern, and in which it is that the power of godlineſs proſpereth beſt, and the beauty of Religion moſt appears, and Chriſtians walk as Chriſtians indeed. If pride had not brought the heavy judgement of infatuation or inſenſibility on many, the too clear diſcoveries of the fruits of diviſions in the numerous and ſad experiences of this age, would have cauſed them to be abhorred as odious and deſtructive, by thoſe that now think they do but tranſcend their lower brethren in holineſs and zeal. [I beſeech you therefore brethren, by the name of the Lord Jeſus Chriſt, that you all ſpeak the ſame thing, and that there be no diviſions among you, but that you be perfectly joyned together in the ſame mind, and in the ſame judgement, 1 Cor. 1.10.] The God of patience and conſolation grant you to be like minded one towards another, according to Chriſt Jeſus; that ye may with one mind and one mouth glorifie God,] Rom. 15.5, 6. And I beſeech you brethren, to know them which labour among you, and are over you in the Lord, and admoniſh you: And eſteem them very highly in love for their works ſake, and be at peace among your ſelves, 1. Theſ. 5.12, 13. And mark thoſe that cauſe diviſions and offences, contrary to the doctrine which ye have learned, and avoid them, Rom. 16.17. And if there be any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the ſpirit, if any bowels and mercies, fulfill ye our joy, that ye may be like minded, having the ſame love, being of one accord, of one mind: Let nothing be done through ſtrife or vain glory, but in lowlineſs of mind, let each eſteem other better then themſelves. Look not every man on his own things, (his own gifts and graces) but every man alſo on the things (the graces and gifts) of others; Let this mind be in you which was in Chriſt Jeſus; who being in the form of God, thought it not robbery to be equall with God; but made himſelf of no reputation (or, emptied himſelf of all worldly glory: as Iſa. 53.2, 3, 4. as if he had had no form or comelineſs, and no beauty to the eye for which we ſhould deſire him: but was deſpiſed and rejected of men, and not eſteemed,) Phil. 2.1, 2, 3, 4, 5, 6, 7. It is not (as you imagine) your extraordinary Knowledge, Zeal and Holineſs, that inclineth you to diviſions; and to cenſuring of your brethren; but it is Pride, and Ignorance, and want of Love: and if you grow to any ripeneſs in Knowledge, Humility, Self-denyall and Charity, you will bewail your dividing inclinations and courſes, and reckon them among the greater and grievous of your ſins, and cry out againſt them as much as your more charitable and experienced brethren do.

3. To the third ſort, (the Papiſt) I ſhall ſay nothing here, becauſe I cannot expect they ſhould read it and conſider it: and becauſe we are ſo far diſagreed in our Principles that we cannot treat with them on thoſe rationall terms as we may do with the reſt of the inhabitants of the world, whether Chriſtians, Infidels or Heathens. As long as they build their faith and ſalvation on the ſuppoſition that the eyes, and taſte, and feeling of all the ſound men in the world, are deceived in judging of Bread and Wine; and as long as they deny the certain experience of true believers (telling us that we are void of Charity and unjuſtified, becauſe we are not of their Church,) and as long as they fly from the judgement and Tradition of the ancient and the preſent Church (unleſs their ſmall part may be taken for the whole, or the major Vote,) and as long as they reject our appeal to the holy Scriptures, I know not well what we can say to them, which we can expect they ſhould regard, any more then muſick is regarded by the deaf, or light by the blind, or argument by the diſtracted. If they had the moderation and charity impartially to peruſe our writings, I durſt confidently promiſe the recovery of multitudes of them, by the three writings which I have already publiſhed, and the more that others have ſaid againſt them.

4. And for the fourth ſort, (the Hiders, and the Quakers) I have ſaid enough to them already (in my Book againſt Infidelity, and thoſe againſt Popery and Quakers:) but in vain to thoſe that have ſinned unto death.

5. It is the fifth ſort therefore that I ſhall chiefly addreſs my ſpeech to; who, I fear, are not the ſmalleſt part. It is an aſtoniſhing conſideration to men that are awake, to obſerve the unreaſonableneſs and ſtupidity of the ignorant, careleſs, ſenſual part of men; How little they Love or Fear the God, whom their tongues confeſs; How little they value, or mind, or ſeek the everlaſting glory, which they take on them to believe; How little they fear and ſhun thoſe flames which muſt feed for ever on the impenitent and unholy; How little they care or labour for their immortall ſouls, as if they were of the Religion of their beaſts: How bitterly many of them hate the holy wayes commanded by the Lord: while yet they pretend to be themſelves his Servants, and to take the Scriptures to be his word: How ſottiſhly and contemptuouſly they neglect and ſlight the Holineſs without which there is no ſalvation; Heb. 12.14. How eagerly they deſire and ſeek the pleaſing of their fleſh, and the matters of this tranſitory life, while they call them vanity and vexation; How madly they will fall out with their own ſalvation, and from the errors and ſins of hypocrites or others, will pick quarrels againſt the Doctrine, and Ordinances, and wayes of God; as if other mens faults ſhould be exceeded by you, while you pretend to loath them. If it be a ſin to crack our faith by ſome particular error, what is it to daſh it all to pieces? If it be odious in your eyes, to deny ſome particular Ordinance of God, what is it to neglect or prophane them all? If it be their ſin that quarrel in the way to heaven, and walk not in company as love requireth them; what is it in you to run towards hell, and turn your backs on the holy Laws and wayes of God? If it be ſo lamentable to the Nation and themſelves, that ſo many have faln into ſchiſm and diſorder; what is it then that ſo many are ungodly, ſenſual and worldly, and have no true Religion at all, in ſincerity, life and power? Ungodlineſs is all Hereſie tranſcendently in the lump, and that in practice. A man that is ſo fooliſh as to plead that Arſenick is better then bread, may yet live himſelf if he do not take it: but ſo cannot he that eateth it inſtead of bread. Hereticks only in ſpeculation may be ſaved: but practicall hereticks cannot. You think it haynous to deny with the mouth that there is a God, who made us, and is our only Lord and Happineſs (and ſo it is.) And is it not haynous then to deny him with the heart and life; and to deny him the love and obedience that is properly due to God? It is odious Idolatry to bow to a creature as to God; and is it not odious to love, and honour, and obey a creature before him, and to ſeek it more eagerly, and mind it more ſeriouſly then God? If it be damnable Infidelity to deny Chriſt to be the Redeemer, it is not much leſs to turn away from him, and make light of him and refuſe his grace, while you ſeem to honour him. If it be damnable blaſphemy to deny the Holy Ghoſt; what is it to reſiſt and refuſe him when he would anctifie you, and perhaps to make a ſcorn of holineſs? If t be Hereſie to deny the holy Catholick Church, and the Communion of Saints; what is it to hate the Holy members of the Church, and to avoid, if not deride, the Communion of Saints? Be not deceived, God is not mocked: A mock-Religion, and the name of Chriſtianity will never ſave you. Do you know how near you are to judgement, and will you fearleſly thus heap up wrath, and lay in fewell for the everlaſting flames? Do you know how ſpeedily you ſhall wiſh in the bitterneſs of your ſouls, that you had heard, and prayed, and laboured as for your lives, and redeemed your time, and obeyed your Teachers; and yet will you now ſtand loytering, and quarrelling, and jeaſting, and dallying in the matters of ſalvation? nd will you live as if you had nothing but the world to mind, when you are even ready to ſtep into the endleſs world? O Sirs, do you know what you are doing? You are abuſing the living God, and wronging the Lord Jeſus, and trampling upon that mercy which would comfort you in your extremity, a drop of which you would then be glad of: You are grieving your poor Friends, and Teachers, and preparing for your endleſs grief. A as, what ſhould a faithfull Miniſter do, for the ſaving of your ſouls? He ſeeth you befooled in your ſecurity, and careleſly paſſing on towards Hell, and cannot help it: He ſees you poſting to your miſery, where you will be out of the reach of all our exhortations, and where mercy will not follow you to be accepted or rejected: and though he ſee you almoſt paſt remedy he cannot help you. He knoweth not when he ſpeaks to you, whether ever he ſhall ſpeak unto you more, and whether ever you ſhall have another call and offer; and therefore he would fain ſpeak effectually if he could; but it is not in his power. He knows that the matter ſticks all at your own wills, and that if he could but procure your own conſent, to the moſt reaſonable and neceſſary buſineſs in the world, the work were done, and you might ſcape the everlaſting flames: And yet this is it that he cannot procure! O wonderfull, that any man ſhould be damned; yea that many men, and moſt men ſhould be damned, when they might be ſaved if they would, and will not! Yea that no ſaying will ſerve to procure their conſent, and make them willing! That we muſt look on our poor miſerable neighbours in Hell, and ſay, they might have been ſaved once, but would not! they had time, and leave to turn to God, and to be holy and happy as well as others, but we could never prevail with them to conſent, and know the day of their viſitation! O what ſhould we do for the ſaving of careleſs, ſenſeleſs ſouls? Muſt we let them go? Is there no remedy? Shall Miniſters ſtudy to meet with their neceſſities, and tell them with all poſſible plainneſs and compaſſion, of the evil that is a little before them, and teach them how they may eſcape it? Why, this they do from day to day, and ſome will not hear them, but are tipling, or idling or making a jeaſt of the Preacher at home, and others are hearing with prejudice and contempt, and moſt are hardned into a ſenſeleſs deadneſs, and all ſeems to them but as an empty ſound: and they are ſo uſed to hear of Heaven and Hell, that they make as light of them as it there were no ſuch States! Alas, that while millions are weeping & wailing in utter deſperation, for the neglecting of their day of grace, and turning away from him that called them, our poor hearers at the ſame time ſhould wilfully follow them, when they are told from God what others ſuffer! Alas, that you ſhould be ſleepy and dead under thoſe means, that ſhould waken you to prevent eternall death! and that ever you ſhould make merry ſo near damnation, and be ſporting your ſelves with the ſame kind of ſins that others at the ſame hour are tormented for? And is ſuch madneſs as this remedileſs, in people that ſeem as wiſe as others for worldly things! Alas, for any thing that we can do, experience tells us that with the moſt it is remedileſs! Could we remedy it, our poor people ſhould not wilfully run from Chriſt, and lie in the flames of Hell for ever. Could our perſwaſions and entreaties help it, they ſhould not for ever be ſhut out of Heaven, when its offered to them as well as others. We bewail it from our hearts before the Lord, that we can entreat them no more earneſtly, and beg not of them as for our lives to look before them, and hearken to the voice of grace that they may be ſaved. And a thouſand times in ſecret we call our ſelves hard-hearted, unmercifull, and unfaithfull, (in too great a meaſure) that ſpeak no more importunately for the ſaving of mens ſouls, when we know not whether we ſhall ever ſpeak to them any more. Is this all that we can ſay or do in ſo terrible a caſe, and in a matter of ſuch weight as mens ſalvation! The Lord forgive our great inſenſibility, and awaken us, that we may be fit to waken others; But yet for all this, with grief we muſt complain, that our people feel not when we feel, and that they are ſenſeleſs or aſleep when we ſpeak to them as ſeriouſly as we can, and that tears and moans do not prevail; but they go home and live as ſtupidly in an unconverted ſta e, as if all were well with them, and they w re not the m n we ſpeak to.

O tha you knew wha fearfull judgement it is, to be forſaken of God becauſe you would have none of him, and to be given up to your hearts luſt , o walk in your o •• Counſells, be ſ you wo ld not hearken to his voice, Pſ l. 81.11, 12, 13. and to have God ſay, Let thoſe wretches be ignorant, and careleſs, and fleſhly, and worldly, and filthy ſtill, Rev. 22.11. O that you knew (but not by experience) what a heavy plague it is to be ſo forſaken, as to have eyes that ſee not, or ſeeing do not perceive, and to have ears that hear not, or to hear and not underſtand, and ſo to be unconverted and unhealed, Mark 4.12. and to be hardened and condemned by the word, and patience, and mercies that do ſoften and ſave others, and ſhould have ſaved you! Take heed leſt Chriſt ſay, [I have lent them my meſſengers long enough in vain; From henceforth never fruit grow on them? becauſe they would not be converted, they ſhall not.] Take heed leſt he take you away from means, and quickly put an end to your opportunities. You ſee how faſt men paſs away, but little do you know how many are lamenting that they made no better uſe of time, and helps, and mercies while they had them. O hear while you may hear, for it will not be long: Read while you may read, and pray while you may pray, and turn while you may turn, and go to your Chriſtian friends an Teachers, and enquire of them, what you muſt do to be ſaved, before enqui ing be too late. Spend the Lords Day, and what other time you can redeem, in holy preparations for your endleſs Reſt, while you have ſuch a happy day to ſpend. O ſleep no longer in your ſins, while God ſtands over you, leſt before you a e aware you awake in Hell. Patience and mercy have their appointed time, and will not alway wait and be deſpiſed. O let not your Teachers be forced to ſay, [We would have taught them publikely and privately, but they would not: We would have Catechized the ignorant, and exhorted the negligent, but ſome of them would not come near us, and others of them gave us but the hearing, and went away ſuch as they came.] If once by forefeiting the Goſpell the Teachers whom you ſlight be taken from you, you may then ſin on, and take your courſe, till time, and help and hope are paſt.

The Providence that called me to this work, was ſo e warning to you. Though it was not the calling away your Teacher, it was a removing of his Helper, a pattern of meekneſs, and godlineſs, and charity, and he is left the more diſconſolate in the proſecution of his work. God hath made him faithfull to your ſouls, and carefull for your happineſs. He walks before you in humility and ſelf-denyall, and patience, and peaceableneſs, and in an upright inoffenſive life: He is willing to teach you publikely and privately, in ſeaſon and out of ſeaſon: He manageth the work of God with prudence and moderation, and yet with Zeal, carefully avoiding both ungodlineſs and ſchiſm, or the countenancing of either of them: Were he not of eminent wiſdom and integrity, his name would not be ſo unſpotted in a place where Dividers, and Diſputers, Papiſts, and Quakers, and ſo many bitter enemies of godlineſs, do watch for matter of accuſation and reproach againſt the faithfull Miniſters of Chriſt. As you love the ſafety and happineſs of your City, and of your ſouls, undervalue not ſuch mercies, nor think it enough to put them off with your commendations and good word: It is not that which they live, and preach, and labour for; but for the Converſion, Edification and ſalvation of your ſouls. Let them have this, or they have nothing, if you ſhould give them all you have. The enemies of the Goſpel have no wiſer Cavill againſt the painfull Labourers of th Lord, then to call them ••• elings, and blame them for looking after Tythes, and great matters in the world. B t as among all the faithfull Miniſters of this Countrey through the great mer y of God th ſe adverſaries are now almoſt aſhamed to open their mouths with an accuſation of Covetouſneſs? So this your Reverend, faithfull Teacher, hath ſtopt the mouth of all ſuch calumnie, as to him. When I invited him from a place of leſs work, and a competent maintenance, to accept of leſs then half that maintenance, with a far greater burden of work among you, he never ſtuck at it, as thinking he might be more ſervic able to God, and win that which is better then the rich s of this world. And if now you will fruſtrate his expectations, and diſappoint his labours and hopes of your ſalvation, it will be eaſier for Sodom in the day of judgement then for you. Alas how ſad is it to ſee a faithfull Miniſter longing and labouring for mens ſalvation, and many of them neglecting him, and others picking groundleſs quarrels, and the proud unruly ſelfiſh part, rebelling and turning their backs upo their Teachers, when ever they will not humour them in their own wayes, or when they deal but faithfully with their ſouls! Some (even of thoſe that ſpeak againſt diſobedience, conventicles and ſchiſm,) turn away in diſdain, if their Children may not be needleſly baptized in private houſes, and if that ſolemn Ordinance may not be celebrated in a Parlour Conventicle. How many refuſe to come to the Miniſter in private to be Inſtructed or Catechiſed, or to confer with him about their neceſſary preparation for death and judgement! Is not this the caſe of many among you? Muſt not your Teacher ſay, He ſent to you, and was willing to have done his part, and you refuſed? Little will you now believe how heavy this will lie upon you one day, and how dear you ſhall pay for the cauſleſs grieving and diſappointment of your guides. It is not your ſurlineſs and paſſions that will then ſerve turn to anſwer God. Nor ſhall it ſave you to ſay, that Miniſters were of ſo many minds and wayes, that you knew not which of them to regard: For it was but one way, that God in the holy Scripture did preſcribe you: and all faithfull Miniſters were agreed in the things which you reject, and in which you practically differ from them all. What? are we not all agreed, that God is to be preferred before the world? and that you muſt firſt ſeek the Kingdom of God and his Righteouſneſs? and that no man can be ſaved except he be converted and born again? and that he that hath not the Spirit of Chriſt is none of his? Mat. 6.33. John 3.3, 5. Mat. 18.3. Rom. 8.9. and that you & your houſholds ſhould ſerve the Lord, Joſh. 24.15. Are we not all agreed that the Law of the Lord muſt be your delight, and that you muſt meditate diſable Death to terrifie and diſcourage us; and raiſeth us above our Natural fears, and ſheweth us (though but in a glaſs) the exceeding eternal weight of glory which churliſh Death ſhall help us to. So that when the eye of the unb liever looketh no further then the grave, believing ſouls can enter into Heaven, and ſee their glorified Lord, and thence fetch Love, and Hope, and Joy, notwithſtanding the terrors of interpoſing death. The eye of Faith foreſeeth the ſalvation ready to be revealed in the laſt time, and cauſeth us therein greatly to rejoyce, though now for a ſeaſon (if need be) we are in heavineſs through manifold temptations. And ſo vic orious is this Faith againſt all the ſtorms that do aſſault us, that the tryal of it, though with fire, doth but diſcover that it is much more precious then Gold that periſheth, and it ſhall be found unto praiſe and honour, and glory at the appearing of Jeſus Chriſt; whom having never ſeen in the fleſh we Love, and though now we ſee him not, yet believing we rejoyce with unſpeakable glorious joy, 1 Pet. 1.5, 6, 7, 8, 9. and ſhall ſhortly receive the end of our Faith, the ſalvation of our ſouls. Thus Faith, though it deſtroy not Death it ſelf, deſtroyeth the malignity and enmi y of death: while it ſeeth the things that are beyond it, and the time when death ſhall be deſtroyed, and the Life where death ſhall be no more. Faith is like Davids three mighty men, that brake through the hoſt of the Philiſtines, to fetch him the waters of Bethlehem, for which he longed, 2 Sam. 23.15, 16. When the thirſty ſoul ſaith, O that one would give me drink of the waters of Salvation! Faith breaks through death which ſtandeth in the way, and fetcheth theſe living waters o the ſoul. We may ever, Pſal. 15.4. and have contemned the ungodly as vile perſons, though they had been of your ſide. The Catholick Church is One, and containeth all that heartily and practically believe in God the Father, Son and Holy Ghoſt, the Creator, Redeemer, and Sanctifier, and live a holy heavenly life. Leave off your ſiding, and keep this bleſſed ſimple Unity, and you will then be wiſer then in a paſſion to caſt your ſelves into Hell, becauſe ſome fall out in the way to Heaven.

Nor will it ſerve your turn at the bar of God, to talk of the miſcarriages or ſcandalls of ſome, that took on them to be godly, no more then to run out of the Ark for the ſake of Cham, or out of Chriſts family for the ſake of Judas. What ever men are, God is juſt, and will do you no wrong; and you are called to believe in God, and to ſerve him, and not to believe in men. Nothing but wickedneſs could ſo far blind men, as to make them think they may caſt off their love and ſervice to the Lord, becauſe ſome others have diſhonoured him: Or that they may caſt away their ſouls by careleſneſs, becauſe ſome others have wounded their ſouls by particular ſins. Do you diſlike the ſins of the Profeſſors af Godlineſs? So much the better: We deſire you not to agree with them in ſinning: Joyn with them in a Holy life, and imitate them ſo far as they obey the Lord; and go as far beyond them in avoiding the ſins that you are offended at, as you can; and this is it that we deſire. Suppoſe they were Covetous, or Lyars, or Schiſmaticall: Imitate them in holy duties, and fly as far from Covetouſneſs, Lying and Schiſm, as you will.

You have had Learned and Godly Biſhops of this City: Search the writings of thoſe of them that have left any of their labours to poſterity, and ſee whether they ſpeak not for the ſame ſubſtantials of faith and godlineſs, which are now preacht to you, by thoſe that you ſet ſo light by. Biſhop Latimer, Parrey, Babington, &c. while they were Biſhops; and Rob. Abbot, Hall, &c. efore they were Biſhops, all Excellent, Learned, Godly en, have here been Preachers o your Anceſtors: Read their ooks, and you will find that hey call men to that ſtrictneſs nd holineſs of life, which you cannot abide. Read your Bi hop Babington on the Commandments, and ſee there how zealouſly he condemneth the Prophaners of the Lords day, and thoſe that make it a day of idleneſs or ſports. And what if one man think that one Biſhop ſhould have hundreds of Churches under his ſole juriſdiction, and another man think that every full Pariſh Church ſhould have a Biſhop of their own, and that one Pariſh will find him work enough, be he what he will be, (which is the difference now among us,) is this ſo heinous a diſagreement, as ſhould frighten you from a holy life which all agree for?

To conclude, remember this is the day of your ſalvation: Miniſters are your Helpers: Chriſt and Holineſs are your way: Scripture is your Rule: the Godly muſt be your company, and the Communion of Saints muſt be your deſire: If now any ſcandals, diviſions, diſpleaſures, or any ſeducements of ſecret or open adverſaries of the truth, or temptations of Satan, the world, or fleſh whatſoever, ſhall prevail with you to loſe your day, to refuſe your mercies, and to neglect Chriſt and your immortal ſouls, you are conquered and undone, and your enemy hath his will; and the more confidently and fearleſly you brave it out, the more is your miſery; for the harder are your hearts, and the harder is your cure; and the ſure and ſorer will be your damnation. I have purpoſely avoided the enticing words of worldly wiſdom, and a ſtile that tends to claw your ears, and gain applauſe with aery wits, and have choſen theſe familiar words, and dealt thus plainly and freely with you, becauſe the greatneſs of the cauſe perſwaded me, I could not be too ſerious. Whether many of you will read it, or how thoſe that read it will take it, and what ſucceſs it ſhall have upon them, I cannot tell: but I know that I intended it for your good, and that whether you will hear, or whether you will forbear, the Miniſters of Chriſt muſt not forbear to do their duty, nor be rebellious themſelves: but our Labours ſhall be acceptable with our Lord, and you ſhall know, that his Miniſters were among you, Ezek. 2.3, 4, 5, 6, 7, 8. [Yet a little while is the Light with you: Walk while ye have the Light, leſt darkneſs come upon you; for he that walketh in darkneſs, knoweth not whither he goeth.] John 12.35. O take this warning from Chriſt, and from

An earneſt deſirer of your everlaſting Peace, Rich. Baxter.
The Contents. THE Introduction, p. 1 What is meant by [an Enemy,] and how death is an Enemy to Nature, p. 6, 7 How Death is an Enemy to Grace, and to our ſalvation: diſcovered in ten particulars, p. 15 How Chriſt conquereth this Enemy, p. 35 Four Antidotes given us againſt the Enmity of Death, at our Converſion, p. 39. How Death is made a deſtruction of it ſelf, p. 56 The full deſtruction at the Reſurrection, p. 60 The firſt Uſe, to reſolve the doubt, Whether Death be a puniſ ment to believers, p. 63 Uſe 2. To ſhew us the malignity of ſin, and how we ſhould eſteem and uſe it. p. 66 Uſe 3. To teach us that man hath now a need of Grace for difficulties which were not before him in his ſtate of innocency, p. 72 Uſe 4. To inform us of the Reaſons of the ſufferings and death of Chriſt, p. 77 Uſe 5. To rectifie the miſtakes of ſome true believers, that think they have no ſaving grace, becauſe the fears of death deter them from deſiring to be with Chriſt, p. 83 ſe 6. To teach us to ſtudy and magnifi our Redeemers conquering grace, that overcometh death, and makes it our advantage, p. 96 Uſe 7. To direct us how to prepare for Death, and overcome the en ity, and fear of it, p. 110 Direct. 1. Make ſure that converſion be ſound, p. 115 Direct. 2. Live by faith, on Chriſt the Conquerour, p. 116 Direct 3. Live alſo by faith on the Heavenly Glory, p. 120 Direct. 4. Labour to encreaſe and exerciſe Divine Love, p. 124 Direct. 5. Keep conſcience clear: or if it be wounded, preſe tly ſeek the cure, p. 127 Direct. 6. Redeem and improve your pretious time, p. 130 Direct. 7. Crucifie the fleſh, and die to the world, p. 132 Direct. 8. A conformity to God in the hatred of ſin, and love of holineſs: and eſpecially in the point of juſtice, p. 134 Direct. 9. The due conſideration of the reſtleſneſs, and troubles of this life, and of the manifold vils that end at death, p. 13 Direct. 10. Reſign your wills entirely to the will of God, and acquieſce in it, as your ſafety, felicity and Reſt. p. 159 Uſe 8. Great comfort to believers, that they have no enemy b t what they are ſure ſhall be conquered at laſt. p. 165 Object. But what comfort is all this to me that know not whether I have part in Chriſt or no? Anſwered, to ſatisfie the doubts, and further the aſſurance of the tr ubled Chriſtian, p. 173 Uſe 9. What a mercy the Reſurrection of Chriſt was to the world, and how we ſhould uſe it to ſtrengthen our faith, p. 199 The Lords day honourable, p. 201 Uſe 10. How earneſtly we ſhould pray for the ſecond coming of Chriſt, though Death be terrible p. 207 SOME imitable paſſages of the Life of Elizabeth, late Wife of Mr. Joſeph Baker, whoſe Funerals occaſioned this diſcourſe, p. 225

ERRATA.

1 Cor. 15.26.

The last enemy that ſhall be deſtroyed is Death.

DEATH is the occaſion of this dayes meeting: and Death muſt be the Subject of our preſent meditations. I muſt ſpeak of that which will ſhortly ſilence me; and you muſt hear of that which ſpeedily will ſtop your eares: and we muſt ſpend this hour on that which waits to cut our thred, and take down our glaſs, and end our time, and tell us we have ſpent our laſt But as it hath now done good by doing hurt; ſo are we co conſider, of the accidental benefits, as well as of the natural evil, from which the heavenly wiſdom doth extract them. Death hath now bereaved a Body of its Soul; but thereby it hath ſent that Soul to Chriſt; where it hath now experience how good it is to be abſent from the body and preſent with the Lord, 2 Cor. 5.8. It hath ſeparated a faithful wife from a beloved huſband: but it hath ſent her to a husband dearlyer beloved; and taught her now by experience to ſay, that to be with Chriſt is beſt of all, Phil 1.23. It hath deprived a ſorrowful husband of a wife, and deprived us all of a faithful friend: but it hath thereby brought us to the houſe of mourning, which is better for us then the houſe of feaſting, (a Paradox to the fleſh, but an undoubted truth:) for h re we may ſee the end of all men, and we that are yet living may lay it to our hearts, Eccl. 7.2, 3. Yea it hath brough us to the houſe of God, and occaſioned this ſerious addreſs unto his Holineſs, that we may be inſtructed by his Word, as we are warned by his works, and that we may be wiſe to underſtand, and to conſider our latter end, Deut. 32.29.

Its like you'l think that to tell men of the evil or enmity of Death, is as needleſs a iſcourſe as any could be choſen: For who is there that is not naturally too ſenſible of this? and who doth not dread the name, or at leaſt the face of Death? But there is accidentally a greater evil in it, then that which nature teacheth men to fear: And while it is the King of terrors to the world, the moſt are ignorant of the great ſt hurt that it doth them, or can do them; or at leaſt it is but little thought on; which hath made me think it a needfull work, to tell you yet of much more evil, in that which you abhor as the greateſt evil: But ſo as withall to magnifie our Redeemer, that overſhooteth death in its own bow; and cauſeth it, when it hits the mark, to miſs it: and that cauſeth health by loathſome medicines; and by the dung of our bodily corruption manureth his Church to the greater felicity.

Such excellent skil of our wiſe Phyſician, we find expreſt and exerciſed in this Chapter: where an unhappy error againſt the Reſurrection, hath happily occaſioned an excellent diſcou ſe on that weighty Subject, which may ſtabliſh many a thouſand ſouls, and ſerve to ſhame and deſtroy ſuch hereſies, ill the Reſurrection come, and prove it ſelf. The great Argument which the Apoſtle moſt inſiſteth on, to prove the Reſurrection, is Chriſts own Reſurrection: where he entereth into a compariſon between Chriſt and Adam; ſhewing that as Adam firſt brought death upon himſelf, and then upon his poſterity; ſo Chriſt (that was made a quickening ſpirit) did firſt Riſe himſelf as the firſt-fruits, and th n at his coming will raiſe his own: And as in Adam all die, ſo in Chriſt ſhall all be made alive. And this Chriſt will do, as our victorious King, and the Captain of our ſalvation, who when he hath ſubdued every enemy, will then deliver up the Kingdom to the Father: And the laſt enemy which he will ſubdue, is Death, and therefore our Reſurrection is his final conqueſt.

The terms of the Text have no difficulty in them. The D ctrin which they expreſs, muſt be thus unfolded. 1. I muſt ſhew you that Death is an Enemy, and what is meant by this Expreſſion, and wherein its Enemy doth conſiſt. 2. I ſhall ſhew you that it is an Enemy to be d ſtroyed, though l ſt, and how and by what degrees it is deſtroyed. And then we ſhall make application of it to your further Inſtruction and Edification.

1. That you may know what is meant by an En my here, you muſt obſerve, that man being fallen into ſin and miſery, and Chriſt having undertaken the work of our Redemption, the Scripture oft ſpeaketh of our miſery and recovery Metaphorically in military terms: And ſo Satan is ſaid to take us captive, and we to be his ſlaves, and Chriſt to be the Captain of our Salvation, and to redeem us from our bondage: And thus our ſin and miſery, and all that hindereth the bleſſed Ends of his undertaking, are called Enemies. Death therefore is called an Enemy to be deſtr yed, that is, a penal evil to be removed by the Redeemer in order to our recovery and the glory of his grace. 1. It is an Evil. 2. A puniſhment procured by our ſin, and executed by Gods Juſtice. 3. It is an evil that hindereth our felicity. Theſe three things are included in the Enmity.

That Death is an Enemy to Nature, is a thing that all underſtand: but all conſider not how it is an Enemy to our Souls, to the exerciſe of grace, and conſequently to the attainment of glory. I ſhall therefore having firſt ſpoken briefly of the former, inſiſt a little longer upon the latter.

1. How great an Enemy Death is unto Nature doth eaſily appear, in that 1. It is the Diſſolution of the Man: It maketh a Man to become No man; by ſeparating the Soul from the Body, and diſſolving the Body into its principles. It puls down in a moment a curious frame, that Nature was long building, and tenderly cheriſhing and preſerving. The mother long nouriſheth it in her bowels, and painfully brings it forth, and carefully brings it up; what labour doth it coſt our Parents, and our ſelves to make proviſion for this Life? And death in a moment cuts it off. How carefull are we to keep in theſe lamps, and to maintain the oyl? and Death extinguiſheth th m at a blaſt. How noble a creature doth it deſtroy? To day our parts are all in order, and buſie about their ſeveral tasks; our Hearts are moving, our Lungs are breathing, our Stomacks are digeſting, our Blood and Spirits by aſſimilation making more: and to morrow death takes off the poiſe, and all ſtands ſtill; or draws the pins, and all the frame doth fall to pieces. We ſhall breath no more; nor ſpeak, nor think, nor walk no more: Our pulſe will beat no more: Our eyes ſhall ſ e the light no more: Our ears ſhall hear the voice of man, delightful ſounds and melodie, no more: we ſhall taſte no more our meat or drink: Our appetite is gone: Our ſtrength is gone: Our natural warmth is turned into an earthly cold: Our comelyneſs and beauty is turned into a ghaſtly loathſome deformity: Our white and red doth ſoon turn into horrid blackneſs: Our tender fleſh hath loſt its feeling; and is become a ſ nſeleſs lump, that feeleth not whith r it is carryed, nor how it is uſe : that muſt be hidden in the earth, leſt it annoy the living: that quickly turns to loathſome putrefaction; and after that to common earth. Were all the once-comely bodies that now are rotting in one Church-yard, uncovered, and here preſented to your view, the ſight would tell you more effectually then my words do, what an enemy Death is to our Nature. When corruption hath finiſhed its work, you ſee the earth that once was fleſh: you ſee the bones; you ſee the skuls; you ſee the holes where once were brains and eyes and mouth: This change Death makes: And that univerſally and unavoidably. The Prince cannot reſiſt it by his Majeſty: for he hath ſin'd againſt the higheſt Majeſty: The ſtrong cannot reſiſt it by their ſtrength: For it is the Meſſenger of the Allmighty. The commanders muſt obey it: The Conquerours muſt be conquered by it. The Rich cannot bribe it. The Learned Orator cannot perſwade it to paſs him by. The skilful Phyſician cannot ſave himſelf from the mortal ſtroak. Neither fields nor gardens, earth or ſea affordeth any medicine to prevent it. All have ſinned, and all muſt die: Duſt we are, and to duſt we muſt return, Gen 3.19. And thus ſhould we remain, if the Lord of life ſhould not revive us.

2. And it is not only to the Body, but to the Soul alſo that Death is naturally an Enemy. The Soul hath naturally a Love and Inclination to its Body: and therefore it feareth a ſeparation before, and deſireth a Reſtauration afterward. Abſtracting Joy and Torment, Heaven and Hell, in our conſideration, the ſtate of Separation as ſuch, is a natural evil: even to the humane Soul of Chriſt it was ſo, while his Body remained in the grave: which ſeparated ſtate is the Hades, that our Engliſh calleth Hell, that Chriſt is ſaid to have gone into. And though (the Soul of Chriſt, and) the ſouls of thoſe that die in him, do paſs into a far more happy ſtate, then they had in fleſh, yet that is accidentally, from Rewarding Juſtice, and the Bounty of the Lord, and not at all from Death as Death: the ſeparation as ſuch is ſtill an evil. And therefore the Soul is ſtill deſirous of the Bodies Reſurrection; and knoweth that its felicity will then be greater, when the re-union, and glorification hath perfected the whole man. So that Death as Death is unwelcome to the ſoul it ſelf, though Death as accidentally gainfull may be deſired.

3. And to the unpardoned unrenewed ſoul, Death is the paſſage to everlaſting miſery, and in this regard is far more terrible, then in all that hitherto hath been ſpoken. O could the guilty ſoul be ſure that there is no Juſtice to take hold on it after death, and no more pain and ſorrow to be felt, but that man dyeth as a beaſt, that hath no more to feel or loſe, then Death would ſeem a tolerable evil. But its the Living death, the dying life, the endleſs woe, to which death leads the guilty ſoul, that makes it to be unſpeakably terrible. The utter darkneſs, the unquenchable fire, the worm that dyeth not, the everlaſting flames of the wrath of God, theſe are the chief horror and ſting of death, to the ungodly. O were it but to be turned into Trees, or Stones, or earth, or nothing, it were nothing in compariſon of this. But I paſs by this, becauſe it is not (directly) intended in my Text.

4. The Saints themſelves being ſanctified but in part, are but imperfectly aſſured of their Salvation; And therefore in that meaſure as they remain in doubt, or unaſſured, Death may be a double terror to them. They believe the threatenings, and know more then unbelievers do, what an unſufferable loſs it is to be deprived of the celeleſtial glory! and what an unſpeakable miſery it is, to bear the endleſs wrath of God. And therefore ſo far as they have ſuch fears, it muſt needs make death a terror to them.

5. But if there were nothing but Death it ſelf to be our Enemy, the foreknowledge of it would increaſe the miſery. A Beaſt that knoweth not that he muſt die, is not tormented with the fears of death (though nature hath poſſeſſed them with a ſelf-preſerving fear, for the avoiding of an invading evil.) But man foreknoweth, that he muſt die: He hath ſtill occaſion to anticipate his terrors: that which will be, and certainly and ſhortly will be, is in a manner as if it were already. And therefore fore-knowledge makes us as if we were alway dying: We ſee our Graves, our weeping Friends, our fore-deſcribed corruption and diſmal ſtate, and ſo our life is a continual Death. And thus Death is an enemy to Nature.

2. But this is not all, nor the greateſt enmity that Death hath to the godly. It is a lamentable hinderance to the work of Grace, as I ſhall ſhew you next in ten particulars.

I. The fears of Death do much abate our Deſires after God, as he is to be enjoyed by the ſeparated ſoul. Though every believing holy ſoul, do love God above all, and take heaven for his home, and therefore ſincerely longeth after it; yet when we know that Death ſtands in the way, and that there is no coming thither, but through this dreadfull narrow paſſage, this ſtoppeth and lamentably dulleth our deſires: And ſo the Natural enmity, turneth to a Spiritual ſorer enmity. For let a man be never ſo much a Saint, he will be ſtill a Man; and therefore as Death will ſtill be death, ſo nature will ſtill be nature: And therefore death as death will be abhorred. And we are ſuch timerous Sluggards, that we are eaſily diſcouraged by this Lyon in the way. The ugly Porter affrighteth us from thoſe grateful thoughts of the New Jeruſalem, the City of God, the heavenly inheritance, which otherwiſe the bleſſed object would produce. Our ſanctified affections would be mounting upwards, and holy Love would be working towards its bleſſed object: but Death ſtanding in the way, ſuppreſſeth our deſires, and turns us back, and frighteneth us from our Fathers preſence. We look up to Chriſt and the Holy City, as to a precious Pearl in the bottom of the Sea, or as to a dear and faithfull Friend, that is beyond ſome dreadfull gulf: Fain we would enjoy him, but we dare not venture; we fear this diſmal enemy in the way. He that can recover his health by a pleaſant medicine, doth take it without any great reluctancy: But if a leg or an arm muſt be cut off, or a ſtone cut out by a painful dangerous Inciſion, what a ſtriving doth it cauſe between the contrary paſſions? the love of life, and the love of eaſe; the fear of death, and the fear of ſuffering?

Could we but come to Heaven as eaſily as innocent Adam might have done if he had conquered, what wings would it add to our deſires? Might we be tranſlated as Henoch, or conveyed thither in the Chariot of Elias, what Saint is there that would not long to ſee the face and glory of the Lord? Were it but to go to the top of a Mountain, and there ſee Chriſt with Moſes and Elias, in a glimpſe of Glory, as did the three Diſciples, who would not make haſte, and ſay, It is good for us to be here, Matth. 17.1, 4. But to travell ſo chearfully with Abraham to the Mount of M riah, to ſacrifice an only Son, or with a Martyr to the flames, is a harder task. This is the principal enmity of death; it deterreth our deſires and thoughts from heaven: and maketh it a far harder matter to us, to long after God, then otherwiſe it would be: Yea it cauſeth us to fly from him, even when we truly love him: And where Faith and Love do work ſo ſtrongly as to overcome theſe fears, yet do they meet with them as an enemy, and muſt fight before they overcome.

2. And as this Enemy dulleth our Deſires, ſo doth it conſequently cool our Love, as to the exerciſe, and it hindereth our hope, & much abateth the complacency and Joy, that we ſhould have in the believing thoughts of Heaven: when we ſhould be rejoycing in hope of the glory of God (Rom. 5.2.) the face of death appearing to our thoughts, is naturally an enemy to our joy! When we think of the grave, and of diſſolution and corruption, and of our long abode in the places of darkneſs, of our contemned duſt and ſcattered bones, this damps our joyfull thoughts of heaven, if ſupernatural grace do not make us Conquerors.

But if we might paſs from earth to heaven, as from one room to another, what haſte ſhould we make in our deſires? How joyfully ſhould we think and ſpeak of Heaven? Then we might live in the joy of the Holy Ghoſt, and eaſily delight our ſelves in God, and Comfort would be our daily food.

3. Moreover, as our Natural Enemy doth thus occaſion the abatement of Deſire, and Love, and Joy, ſo alſo of our Thankfulneſs for the Glory that is promiſed us. God would have more praiſe from us, if we had more pleaſing joyfull thoughts of our inheritance. We ſhould magnifie him from day to day, when we remember how we ſhall magnifie him for ever. Our hearts would be turned into thankfulneſs, and our tongues would be extolling our dear Redeemer, & ſounding forth his praiſe whom we muſt praiſe for ever, if dreadful Death did not draw a veil, to hide the heavenly glory from us.

4. And thus the diſmall face of Death, doth hinder the heavenlineſs of our Converſation. Our Thoughts will be diverted, when our complacency and deſire is abated: Our minds will be willinger to grow ſtrange to Heaven, when Death ſtill mingleth terror in our meditations: Whereas if we could have come to God in the way that was firſt appointed us, and could be cloathed with glory, without being ſtript of our preſent cloathing, by this terrible hand, how familiarly ſhould we then converſe above? How readily would our Thoughts run out to Chriſt? meditation of that Glory would not be then ſo hard a work: Our hearts would not be ſo backward to it, as now they are.

5. Faith is much hindered, and Infidelity much advantaged by Death: Look either to the ſtate of ſoul or body, and you will eaſily perceive the truth of this. The ſtate of a Soul incorporated, we know, by long experience: what kind of apprehenſions, volitions, and affections belong to a ſoul while it acteth in the Body, we feel or underſtand: But what manner of knowledg, will or Love, what Joy, what ſorrow, belong to ſouls that are ſeparated from the Bodies, it is not poſſible for us now diſtinctly and formally to conceive. And when men find themſelves at a loſs about the manner, they are tempted to doubt of the thing it ſelf. The ſwarms of irreligious Infidels, that have denied the Immortality and ſeparated exiſtence of the ſoul, are too full a proof of this: And good men have been haunted with this horrible temptation. Had there been no death, we had not been liable to this dangerous aſſault. The opinion of the ſleeping of the ſoul, till the Reſurrection, is but a ſtep to flat Infidelity; and both of them hence receive their Life, becauſe a ſoul in fleſh, when it cannot conceive to its ſatisfaction, of the being, ſtate, or action of a ſeparated ſoul, is the eaſier drawn to queſtion or deny it.

And in regard of the Body the difficulty and tryal is as great: That a corps reſolved into duſt; and perhaps firſt devoured by ſome other body, and turned into its ſubſtance, ſhould be reunited to its ſoul, and ſo become a glorified body, is a point not eaſie for unſanctified nature to believe. When Paul preached of the Reſurrection, to the learned Athenians, ſome mocked, and others turn'd off that Diſcourſe, Acts 17.32. It is no eaſier to believe the Reſurrection of the Body, then the Immortality or ſeparated Exiſtence of the Soul. Moſt of the world, even Heathens and Infidels do confeſs the later, but few of them comparatively believe the former. And if ſin had not let in Death upon our Nature, this perillous difficulty had been prevented: Then we ſhould not have bin puzzled with the thoughts of either a corrupted Body, or a ſeparated Soul.

6. And conſequently by all this already mentioned, our Endeavors meet with a great impediment. If Death weaken Faith, Deſire, and Hope, it muſt needs dull our Endeavors. The deterred, diſcouraged ſoul moves ſlowly in the way of life: Whereas if Death were not in our way, how chearfully ſhould we run towards Heaven? Our thoughts of it would be ſtill ſweet, and theſe would be a powerfull Spring to action? When the Will goes with full Sails, the commanded faculty will the more eaſily follow. We ſhould long ſo earneſtly to be in Heaven, if Death were not in the way, that nothing could eaſily ſtop us in our courſe? How earneſtly ſhould we pray? How ſeriouſly ſhould we meditate and conſer of Heaven? and part with any thing to attain it? But that wh ch dulls our Deſires of the End, muſt needs be an Enemy to holy Diligence, and dull us in the uſe of means.

7. This Enemy alſo doth dangerouſly tempt us to fall in love with preſent things, and to take up the miſerable Portion of the worldling: when it hath weakened faith, and cooled our deſires to the life to come, we ſhall be tempted to think that its beſt take ſuch pleaſure as may here be had, and feed on that where a ſenſual mind hath leſs diſcouragement. Whereas, if Death did not ſtand in the way, and darken Heaven to us, and turn back our deſires, how eaſily ſhould we get above theſ trifles, and perceive the vanity of all below, and how unworthy they are to be once regarded!

8. Moreover it is much long of this laſt Enemy, that God is ſo diſhonoured by the Fears and droopings of believers. They are but imperfectly yet freed from this bondage: and accordingly they walk. Whereas if the King of terrors were removed, we ſhould have leſs of Fear, and more of Love, as living more in the ſight and ſenſe of Love: And then we ſhould glorifie the God of Love, and appear to the world as men of another world, and ſhew them the faith and hope of Saints, in the heavenly chearfulneſs of our lives; and no more diſhonour the Lord and our profeſſion, by our uncomfortable deſpondencies as we do.

9. Moreover it is much long of this laſt Enemy that many true Chriſtians cannot perceive their own ſincerity, but are overwhelmd with doubts and troubleſome fears, leſt they have not the faith and hope of Saints, and leſt the Love of God abide not in them, and leſt their hearts are more on earth then Heaven. When they find themſelves afraid of dying, and to have dark amazing thoughts about eternity, and to think with leſs trouble and fear of earth then of the life to come, this makes them think that they are yet but worldlings, and have not placed their happineſs with God: when perhaps it is but the fear of death that cauſeth theſe unjuſt: concluſions. Chriſtian, I ſhall tell thee more anon, that God may be truly loved and deſired by thee, and Heaven may be much more valued then Earth, and yet the natural fears of death that ſtandeth in thy way may much perplex thee, & make thee think that thou art averſe from God, when indeed thou art but averſe from Death, becauſe yet this Enemy is not overcome.

10. Laſtly, this Enemy is not the ſmalleſt cauſe of many of our particular ſins, and of the apoſtacie of many hypocrit s. Indeeed it is one of the ſtrongeſt of our temptations. Before man ſinned, none could take away his life but God, and God would not have done it for any thing but ſin. So that man had no temptation from the malice of enemies, or the pride of Conquerours, or the fury of the paſſionate, or the power of Tyrants to be afraid of death, and to uſe any unlawfull means to ſcape it. An avoidable d ath from the hand of God, he was obliged moderately to fear; that is, to be afraid of ſinning leſt he die (elſe God would not have threatened him, if he would not have had him make uſe of a preventing fear.) But now we have an unavoidable death to fear, and alſo an untimely death from the hand of man by Gods permiſſion: And the fear of theſe is a powerfull temptation. Otherwiſe Abraham would not have diſtruſtfully equivocated as he did to ſave his life, Gen. 20.11. and Iſaac after him do the ſame, when he ſojourned in the ſame place, Gen. 26.7. If the fear of Death were not a ſtrong temptation, Peter would not have thrice denyed Chriſt, and that after ſo late a warning and engagement: nor would all his Diſciples have forſaken him and fled, Matth. 26.56. Nor would Martyrs have a ſpecial reward, nor would Chriſt have been put to call upon his Diſciples, that they Fear not them that can kill the body, Luke 12.4. and to declare to men the neceſſity of ſelf-deniall in this point of Life, and that none can be his Diſciple, that loves his Life before him, Matth. 16.39. Luke 14.26. He is a Chriſtian indeed that ſo Loveth God, that he will not ſin to ſave his Life. But what is it that an hypocrite will not do to eſcape Death? He will equivocate and forſwear himſelf with the Jeſuite and Familiſt: He will forſake not only his deareſt friend, but Chriſt alſo and his Conſcience. What a multitude of the moſt haynous ſins are daily committed through the fears of death? Thouſands where the Inquiſition ruleth are kept in Popery by it: And thouſands are kept in Mahometaniſm by it: Thouſands are drawn by it to betray their Countries; to deny the truth; to betray the Church and cauſe of Chriſt; and finally to betray their ſouls unto perdition: ſome of them preſume to deny Chriſt wilfully, becauſe that Peter had pardon that denyed him through ſurprize, and through infirmity: But they will not Repent with Peter, and die for him after their repentance. He that hath the power of an Hypocrites life, may preſcribe him what he ſhall b lieve and do; may write him down the Rule of his Religion, and tell him what changes he ſhall make, what oaths he ſhall take, what party he ſhall ſide with, and command h m ſo many ſins a day, as you make your horſe go ſo many miles. Satan, no doubt, had much experience of the power of this temptation, when he boaſted ſo confidently of it againſt: Job (2.4.) Skin for skin, and all that a man hath he will give for his life: And its true, no doubt, of thoſe that love nothing better then their lives. Satan thought that the fear of Death would make a man do any thing; And of too many he may boldly make this boaſt [Let me but have power of their Lives, and I will make them ſay any thing, and ſwear any thing, and be for any cauſe or party, and do any thing againſt God or man.] When leſſ r matters can do ſo much, as common ſad experience ſheweth us, no wonder if the fear of death can do it.

In brief, you may ſee by what is ſaid, that Death is become an Enemy to our Souls, by being firſt the Enemy of our Natures: The Intereſt of our Bodies works much on our Souls, much more the Intereſt of the whole man. The principle of ſelf-love was planted in Nature in order to ſelf-preſervation, and the government of the world: Nature doth neceſſarily abhor its own deſtruction. And therefore this deſtruction ſtanding in the way, is become an exceeding great hindrance to our affections, which tak s them off from the life to come.

1. It is a very great hindrance to the Converſion of thoſe that are yet carnal, impriſoned in their unbelief. It is hard to win their hearts to ſuch a ſtate of Hap in ſs, that cannot be obtained but by yielding unto death?

2. And to the truly godly it is naturally an impediment, and a great temptation in the points before expreſſed: And though it prevail not againſt them, it exceedingly hindereth them. And thus I have ſhewed you, that Death is an Enemy, further then, I doubt, the moſt conſider of.

If the unbeliever ſhall here tell me, that Death is not the fruit of ſin, but natural to man, though he had never ſinned, and therefore that I lay all this on God: I anſwer him, that Mortality, as it ſignifyeth a poſſe mori, a natural capacity of dying, was naturall to us in our innocency: or elſe Death could not be threatened as a penalty: And if I grant as much of a naturall diſpoſition in the Body to a diſſolution, if not prevented by a Glorifying change, it will no whit advantage their impious cauſe. But withall man was then ſo far Immortall, as that he had a poſſe non mori, a naturall capacity of not dying; and the morietur vel non morietur, the actuall event of Life or Death, was laid by the Lord of Life and Death, upon his obedience or diſobedience. And man having ſinned, Juſtice muſt be done, and ſo we came under a non poſſe non mori, an impoſſibility of eſcaping death (ordinarily,) becauſe of the peremptory ſentence of our Judge: But the day of our deliverance is at hand, when we ſhall attain a non poſſe mori, a certain conſummate Immortality, when the laſt Enemy Death ſhall be deſtroyed: And how that is done I ſhall next enquire.

SECT. II.

YOU have ſeen the ugly face of Death; you are next to ſee a little of the Love of our great Redeemer. You have heard what ſin hath done: you are next to hear what Grace hath done, and what it will do. You have ſeen the ſtrength of the Enemy: you are now to take notice of the victory of the Redeemer, and ſee how he conquereth all this ſtrength.

1. The Beginning of the conqueſt is in this world: 2. The perfection will not be till the day of Reſurrection, when this Laſt Enemy ſhall be deſtroyed.

1. Meritoriouſly Death is conquered by Death. The Death of ſinners, by the Mediators Death. Not that he intended in his Meritorious work, to ſave us from the ſtroke of death by a prevention; but to deliver us from it after by a Reſurrection. For ſince by man came death, by man alſo came the Reſurrection from the dead, I Cor. 15.21. Foraſmuch as the children were partakers of fleſh and blood, he alſo himſ lf likewiſe took part with them; that he might deſtroy him through death, that had the power of death, that is the Devil; and deliver them who through fear of death were all their life time ſubject unto bondage, Heb. 2.14, 15. Satan as Gods Executioner, and as the proſperous tempter, is ſaid to have had the power of death: The fears of this dreadfull Executioner are a continuall bondage, which we are lyable to through all our lives, till we perceive the deliverance Which the Death of the Lord of Life hath purchaſed us. 1. By Death Chriſt hath ſatisfied the Juſtice that was armed by ſin againſt us. 2. By Death he hath ſhewed us, that Death is a tolerable Evil, and to be yielded to in hope of following life.

2. Actually he conquered Death by his Reſurrection. This was the day of Grace's triumph: This day he ſhewed to Heaven, to Hell, and to Earth, that Death was conquerable; yea that his perſonal Death was actually overcome. The bleſſed ſouls beheld it to their Joy, beholding in the Reſurrection of their Head, a virtual reſurrection of their own Bodies. The Devils ſaw it, and therefore ſaw that they had no hopes of holding the Bodies of the Saints in the power of the grave. The damned ſouls were acquainted with it, and therefore knew that their ſinfull bodies muſt be reſtored to bear their part in ſuffering. The Believing Saints on earth perceive it, and therefore ſee that their bonds are broken, and that to the righteous there is hope in death; and that our Head being actually riſen, aſſureth us that we ſhall alſo Riſe. For if we believe that Jeſus dyed and Roſe again; even ſo them alſo which ſteep in Jeſus, will God bring with him, 1 Theſ. 4.14. And as Chriſt being raiſed from the dead, dyeth no more, death hath no more dominion over him: So ſhall we Riſe and die no more. This was the beginning of the Churches Triumph. This is the day that the Lord hath made (even the day which the Church on Earth muſt celebrate, with joy and praiſe, till the day of our Reſurrection) We will be glad and rejoyce therein, Pſam 118.24. The Reſurrection of our Lord hath 1. Aſſured us of the conſummation of his ſatisfaction. 2. Of the truth of all his Word, and ſo of his promiſes of our Reſurrection. 3. That Death is actually conquered, and a Reſurrection poſſible. 4. That believers ſhall certainly Riſe, when their Head and Saviour is Riſen, to prepare them an everlaſting Kingdom, and to aſſure them, that thus he will Raiſe them at the laſt. A bare promiſe would not have been ſo ſtrong a help to faith, as the actual Riſing of Chriſt, as a pledge of the performance: But now Chriſt is Riſen and become the firſt fruits of them that ſleep. 1. Cor. 15.20. For becauſe he Liveth, we ſhall live alſo, John 14.19.

3. The next degree of deſtruction to this Enemy, was by the gift of his Juſtifying and Sanctifying grace. Four ſpecial benefits were then beſtowed on us, which are Antidotes againſt the Enmity of Death. 1. One is, the gift of Saving Faith, by which we look beyond the grave, as far as to eternity. And this doth moſt powerfully diſable Death to terrifie and diſcourage us; and raiſeth us above our Natural fears, and ſheweth us (though but in a glaſs) the exceeding eternal weight of glory which churliſh Death ſhall help us to. So that when the eye of the unb liever looketh no further then the grave, believing ſouls can enter into Heaven, and ſee their glorified Lord, and thence fetch Love, and Hope, and Joy, notwithſtanding the terrors of interpoſing death. The eye of Faith foreſeeth the ſalvation ready to be revealed in the laſt time, and cauſeth us therein greatly to rejoyce, though now for a ſeaſon (if need be) we are in heavineſs through manifold temptations. And ſo vic orious is this Faith againſt all the ſtorms that do aſſault us, that the tryal of it, though with fire, doth but diſcover that it is much more precious then Gold that periſheth, and it ſhall be found unto praiſe and hoour, and glory at the appearing of Jeſus Chriſt; whom having never ſeen in the fleſh we Love, and though now we ſee him not, yet believing we rejoyce with unſpeakable glorious joy, 1 Pet. 1.5, 6, 7, 8, 9. and ſhall ſhortly receive the end of our Faith, the ſalvation of our ſouls. Thus Faith, though it deſtroy not. Death it ſelf, deſtroyeth the malignity and enmity of death: while it ſeeth the things that are beyond it, and the time when death ſhall be deſtroyed, and the Life where death ſhall be no more. Faith is like Davids three mighty men, that brake through the hoſt of the Philiſtines, to fetch him the waters of Bethlehem, for which he longed, 2 Sam. 23.15, 16. When the thirſty ſoul ſaith, 0 that one would give me drink of the waters of Salvation! Faith breaks through death which ſtandeth in the way, and fetcheth theſe living waters to the ſoul. We may ſay of death, as it is ſaid of the world, 1. John 5.4, 5. Whatſoever is born of God overcometh the world: and this is the victory that overcometh the world, even our Faith: who is he that overcometh, but he that believeth? &c. For greater is he that is in us, then he that is in the world: 1 John 4.4. The believing Soul foreſeeing the day when Death ſhall be ſwallowed up in Victory, may ſing beforehand the triumphing ſong, O Death, where is thy ſting? O grave where is thy Victory? 1 Cor. 15.54, 55. For this cauſe we faint not; though our outward man periſh, our inward man is renewed day by day: For our light affliction (though it reach to death) which is but for a moment, worketh for us a far more exceeding eternall weight of glory; while we look not at the things that are ſeen, but at the things which are not ſeen: for the things which are ſeen are temporall (and therefore not worthy to be looked at) but the things that are not ſeen are eternal, and therefore more prevalent with a believing Soul, then either the enticing pleaſures of ſin for a ſeaſon, or the light and ſhort afflictions, or the death that ſtandeth in our way, 2 Cor. 5.16, 17, 18. Heb. 11.24, 25, 26.

2. A ſecond Antidote againſt the Enmity of Death, that is given us at the time of our Converſion, is, The Pardon of our ſins, and Juſtification of our perſons, by the blood and merits of Jeſus Chriſt. When once we are forgiven, we are out of the reach of the greateſt terror, being ſaved from the ſecond death; Though we muſt feel the killing ſtroke, we are delivered from the damning ſtroke. Yea more then ſo, it ſhall ſave us by d ſtroying us: It ſhall let us into the glorious preſence of our Lord, by taking us from the preſence of our mortal friends: It ſhall help us into Eternity, by cutting off our Time. For in the hour that we were juſtified, and made the Adopted ſ ns of God, we were alſo made the Heirs of Heaven, even Coheirs with Chriſt, and ſhall be glorified with him, when we have ſuffered with him, Rom. 8.17. As Death was promoting the Life of the world, when it was killing the Lord of Life himſelf: So is it haſtening the deliverance of believers, when it ſeems to be undoing them. No wonder if Death be that mans terror, that muſt be conveyed by it into Hell, or that imagineth that he ſhall periſh as the beaſt: But to him that knows it will be his paſſage into Reſt, and that Angels ſhall convey his Soul to Chriſt, what an Antidote is there ready for his faith to uſe againſt the enmity and exceſs of fears? Hence faith proceedeth in its triumph, 1 Cor. 15.56, 57. The ſting of death is ſin, and the ſtrength of ſin is the Law: But thanks be to God that giveth us the victory through our Lord Jeſus Chriſt. Let him inordinately fear death, that is loth to be with Chriſt, or that is yet the heir of death eternall: Let him fear that is yet in the bondage of his ſin, and in the power of the prince of darkneſs, and is not by Juſtification delivered from the curſe: But joy and holy triumph are more ſeemly for the Juſtified.

3. A third Antidote againſt the Enmity of death, is the Holineſs of the ſoul: By this the Power of ſin is mortified; and therefore the fears of death cannot actuate and uſe it, as in others they may do: By this the Intereſt of the fleſh is caſt aſide as nothing, and the fleſh it ſelf is crucified with Chriſt: and therefore the deſtruction of the fleſh will ſeem the more tolerable, and the fears of it will be a leſs temptation to the Soul. By this we are already crucified to the world, and the world to us: and therefore we can more eaſily leave the world: We now live by another Life then we did before; being dead in our ſelves, our life is hid with Chriſt in God; and being crucified with Chriſt, we now ſo Live, as that it is not we, but Chriſt Liveth in us: the life which we Live in the fleſh is by the faith of the Son of God that hath loved us, Gal. 2.20. The things that made this life too dear to us, are now as it were annihilated to us; and when we ſee they are Nothing, they can do nothing with us. Sanctification alſo maketh us ſo weary of ſin, as being our hated enemy, that we are the more willing to die, that it may die that cauſeth us to die. And eſpecially, the Holy Ghoſt, which we then receive, is in us a Divine and heavenly Nature, and ſo inclineth us to God and Heaven. This Nature principally conſiſteth in the ſuperlative Love of God. And Love carryeth out the ſoul to the beloved. As the Nature of a priſoner in a dungeon carryeth him to deſire Liberty and light; ſo the Nature of a holy Soul in fleſh, inclineth it to deſire to be with Chriſt. As Love maketh huſband and wife, and deareſt friends to think the time long while they are aſunder; ſo doth the Love of the Soul to God. How fain would the holy loving Soul behold the pleaſed face of God, and be glorified in the beholding of his glory, and live under the fulleſt influences of his Love! This is our conqueſt over the Enmity of death. As ſtrong as Death is, Love is ſtronger, Eccleſ. 8.6, 7. Love is ſtrong as death — the coales thereof are coales of fire, a moſt vehement flame (which will not by the terrible face of death be hindered from aſcending up to God.) Many waters cannot quench Love, neither can the floods drown it: if a man would give all the ſubſtance of his houſe for Love (that is, to bribe it and divert it from its object) it would utterly be contemned. If the Love of David could carry Jonathan to hazzard his life and deny a Kingdom for him, and the Love of David to Abſalom made him wiſh that he had dyed for him, and the Love of friends, (yea luſtfull love) hath carryed many to caſt away their lives; no wonder if the Love of God in his Saints prevail againſt the fear of death. The power of holy Love made Moſes ſay, Elſe let my name be blotted out of the book of life. And it made Paul ſay, that he could wiſh that he were accurſed from Chriſt, for his brethren and kindred according to the fleſh.] Rom. 9.3. And doubtleſs he felt the fire burning in his breaſt, when he broke out into that triumphant challenge, Rom. 8.35, 36. to the end [Who ſhall ſeparate us from the love of God? Shall tribulation, or diſtreſs, or perſecution, or famine, or nakedneſs, or peril, or ſword? (As it is written, For thy ſake we are killed all the day long; we are counted as Sheep to the ſlaughter.) Nay in all this we are more then Conquerours through him that loved us: For I am perſwaded that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things preſent, nor things to come, nor height, nor depth, nor any other Creature, ſhall be able to ſeparate us from the love of God; which is in Chr ſt Jeſus our Lord.] You ſee here what it is that conquereth the enmity of death, in our ſanctification; even that powerfull love of God that is then given us, which will go to him through the moſt cruel death.

4. A fourth Antidote that is given us by Chriſt, againſt the Enmity of Death, is the Holy Ghoſt, as he is the Comforter of the Saints. He made it his work to corroborate and confirm them: As ſin hath woven calamities into our lives, and filled us with troubles, and griefs, and fears; ſo Chriſt doth ſend his ſpirit to undo theſe works of Satan, and to be a Comforter as well as a Sanctifier to his members. As the Sanctifying Spirit ſtriveth againſt the enticing ſinfull fleſh, ſo the Comforting Spirit ſtriveth againſt the troubling fleſh; as alſo againſt the perſecuting, as well as the tempting world, and the vexing as well as the tempting Devil. And greater is he that is in us, then he that is in the world, 1 John 4.4. The Spirit of Chriſt overcomes the diſquieting as well as the tempting Spirit: But with ſome difference; becauſe our comforts are not in this life ſo neceſſary to us as our Holineſs: Joy being part of our Reward, is not to be expected certainly or conſtantly, in any high degree, till we come to the ſtate of our Reward: And therefore though the Holy Ghoſt will carry on the work of Sanctification, univerſally, conſtantly and certainly in the Elect; yet in many of them his Comforting work is more obſcure, and interrupted: And yet he is a Conquerour here. For his works muſt be judged of in reference to their ends: And our comfort on earth is given us for our encouragement in holy wayes, that we be not ſtopt or diverted by the fear of enemies; and alſo to help on ou love to God, and to quicken us in thanks, and praiſe, and draw up our hearts to the life to come, and make us more ſerviceable to others: And ſuch a meaſure of comfort, we ſhall have as conduceth to theſe ends, and is ſuitable to our preſent ſtate, and the employment God hath for us in the world, if we do not wilfully grieve our Comforter, and quench our joyes.

So that when Death and the Grave appear before, and our fleſh is terrified with the ſight of theſe Anakims, and ſaith, [We are not able to overcome them] and ſo brings up an evil report upon the promiſed Land, and caſts us ſometime into murmuring, lamentation and weakning-diſcouragements, yet doth the Holy Ghoſt cauſe Faith and Hope (as Caleb and Joſhua) to ſtill the ſoul, (Numb. 13.) and cauſeth us to contemn theſe Gyants, and ſay [Let us go up and poſſeſs it, for we are well able to overcome it.] Ver. 30. The Comforting Spirit ſheweth us his death that conquered death, (Heb. 2.14, 15.) even the Croſs on which he triumphed openly, when he ſeemed to be conquered, Col. 2.15. He ſheweth us the glorious Reſurrection of our Head, and his promiſe of our own Reſurrection: He ſheweth us our glorified Lord, to whom we may boldly and confidently commend our departing ſouls, Acts 7.59. And he ſheweth us the Angels that are ready to be their Convoy: And he maketh all theſe Conſiderations effectual, and inwardly exciteth our Love and heavenly deſires, and giveth us a triumphing Courage and Conſolation: So that Death doth not encounter us alone, and in our own ſtrength, but finds us armed and led on by the Lord of life, who helps us by a ſling and ſtone to conquer this Goliah. If a draught of Wine, or ſome ſpiritfull reviving liquor can take off fears and make men bold; what then may the Spirit of Chriſt do by his powerfull encouragements and comforts on the ſoul? Did we but ſee Chriſt or an Angel ſtanding by our ſick-beds, and ſaying [Fear not: I will convey thy ſoul to God: this day ſhalt thou be with me in Paradiſe.] What an unſpeakable comfort would this be to a dying man? Why, the Spirit is Chriſts Agent here on earth: and what the Spirit ſpeaks, Chriſt ſpeaks: And therefore we may take its comforting words, as ſpoken to us by Chriſt himſelf; who ſpoke the like to the penitent Thief, to ſhew believers the virtue of his Croſs, and what they alſo may expect from him in their extremity. And our Phiſitian is moſt wiſe, and keeps his Cordials for a fainting time: The Spirit uſeth to ſuſtain and comfort us moſt, in our greateſt neceſſities. We need not comforts againſt death, ſo much in the time of proſperity and health, as when Death draws near. In health we have ordinarily more need of quickning then of comforting: and more need to be awakened from ſecurity to a due preparation for death, then to be freed from the terrible fore-thoughts of it: though inordinate fears of Death be hurtfull to us, ſecurity and deadneſs hurt us more. And therefore the ſpirit worketh according to our neceſſities: And when Death is neereſt, and like to be moſt dreadfull, he uſually giveth the livelieſt ſenſe of the Joyes beyond it, to abate the enmity, and encourage the departing ſoul. And if the comfort be but ſmall, it is precious, becauſe it is moſt pure, as being then mixed with no carnal joyes; and becauſe it is moſt ſeaſonable in ſo great a ſtrait. If we have no more but meer ſupport, it will be yet a pretious mercy. And thus I have done with the third degree of the deſtruction of Deaths Enmity, by theſe four Antidotes, which we receive at our Converſion, and the Conſequents thereof.

4. The fourth degree of this Enemies deſtruction is, by it ſelf, or rather by Chriſt at the time, and by the means of death, which contrary to its nature, ſhall advantage our felicity. When Death hath done its worſt, it hath half killed it ſelf in killing us: It hath then diſmiſſed our impriſoned ſouls, and ended even our fears of death, and our fears of all the evils of this life. It hath ended our cares, and griefs, and groans. It hath finiſhed our work, and ended all our wearineſs and trouble. And more then this, it ends our ſinning, and ſo deſtroyeth that which cauſed it, and that which the inordinate fears of it ſelf, had cauſed in us. It is the time when ſin ſhall gaſp its laſt, and ſo far our Phyſitian will perfect the cure; and our greateſt enemy ſhall follow us no further. It is the door by which the ſoul muſt paſs to Chriſt in Paradiſe.

If any Papiſt ſhall hence plead that therefore all men muſt be perfect without ſin before death, or elſe go to Purgatory to be cleanſed, becauſe as we die, ſo Chriſt will find us: or if they ask, How death can perfect us? I anſwer them: It is Chriſt our Phyſitian that finiſheth the cure, and Death is the time in which he doth it. And if he undertake then to do it, it concerns not us to be too inquiſitive, how he doth it. What if the patient underſtand not how blood letting cureth the infected blood that is left behind? muſt he therefore plead againſt his Phyſitian, and ſay, It will not be done, becauſe he knoweth not how its done? We feel that here we have our ſinfull imperfections: we have for all that a promiſe that we ſhall be with Chriſt, when death hath made its ſeparation; and we are aſſured that no ſin doth enter there. And is not this enough for us to know?

But yet I ſee not why the difficulty of the Objection ſhould trouble us at all. Death doth remove us from this ſinfull fleſh, and admits the ſoul into the ſight of God. And in the very inſtant of its remove, it muſt needs be perfected, even by that remove, and by the firſt appearance of his bleſſed face. If you bring a candle into a dark room, the acceſs of the light expelleth the darkneſs, at the ſame inſtant: And you cannot ſay that they conſiſt together one moment of time. So cold is expelled by the approach of heat. And thus when death hath opened the door, and let us into the immortal light, neither before nor after, but in that inſtant all the darkneſs & ſinful imperfections of our ſouls are diſſipated. Throw an empty Bottle into the Sea, and the emptineſs ceaſeth by the filling of the water; neither before nor after, but in that inſtant.

If this ſhould not ſatiſfie any, let it ſatiſfie them, that the Holy Ghoſt in the inſtant of death can perfect his work.

So that we need not aſſert a perfection on earth, (which on their grounds, muſt be the caſe of all that will eſcape Hell and Purgatory;) nor yet any Purgatory torments after death, for the deliverance of the ſoul from the relicts of ſin; ſeeing at the inſtant of death, by the the ſpirit, or by the depoſition of the fleſh, or by the ſight of God, or by the ſight of our glorified Redeemer, or by all, this work will be eaſily and infallibly accompliſhed.

5. The laſt degree and perfect conqueſt will be at the Reſurrection. And this is the victory that is mentioned in my Text. All that is fore-mentioned doth abate the enmity, and conquer death in ſome degree: But the enmity, and the enemy it ſelf is conquered at the Reſurrection, and not till then. And therefore Death is the laſt enemy to be deſtroyed. The Body lieth under the penal effects of ſin, till the Reſurrection. And it is penal to the ſoul to be in a ſtate of ſeparation from the Body, though it be a ſtate of glory that its in with Chriſt: For it is deprived of the fulneſs of glory, which it ſhall attain at the Reſurrection, when the whole man ſhall be perfected and glorified together. Then it is that the Mediators work will be accompliſhed; and all things ſhall be reſtored; All that are in the graves ſhall hear the voice of the Son of God and ſhall come forth, John 5.28. For this is the Fathers will that ſent him, that of all that he hath given him; he ſhould loſe nothing, but ſhould raiſe it up at the laſt day; John 6.39, 40. We have hope towards God, that there ſhall be a Reſurrection of the dead, both of the juſt and unjuſt, Acts 24.15. As by man came death, ſo by man came alſo the Reſurrection from the dead, I Cor. 15.21. Then ſhall there be no more death, nor ſorrow, nor crying, nor pain, Rev. 21.4. No more diſeaſes, or fears of death, or grave, or of corruption. No terrible enemy ſhall ſtand betwixt us and our Lord, to frighten our hearts from looking towards him. O what a birth-day will that be! when Graves ſhall bring forth ſo many millions of ſons for Glory! How joyfully will the ſoul & body meet, that were ſeparated ſo long? Then ſin hath done its worſt and can do no more! Then Chriſt hath done all, and hath no more to do, as our Redeemer, but to juſtifie us in judgement, and give us poſſeſſion of the joy that he is preparing. And then he will deliver up the Kingdom to the Father.

If you expect now that I ſhould give you Reaſons why Death is the laſt Enemy to be deſtroyed, though much might be ſaid from the nature of the matter, the Wiſdom and Will of God ſhall be to me inſtead of all other Reaſons, being the fountain and the ſum of all. He knows beſt the Order that is agreeable to his Works and Ends, to his honour, and to our good: and therefore to his Wiſdom we ſubmit, in the patient expectance of the accompliſhment of his promiſes.

SECT. III.
Ʋſe 1.

I Now come to ſhew you the Uſefulneſs of this Doctrine for the further Information of our underſtandings, the well ordering of our hearts, and the reforming of our lives. And firſt, you may hence be eaſily reſolved, Whether Death be truly penal to the godly? which ſome have been pleaſed to make Controverſie of late: though I am paſt doubt; but the hearts of thoſe men do apprehend it as a puniſhment, whoſe tongues and pens do plead for the contrary. Duſt thou art, and to duſt ſhalt thou return, was part of the ſentence paſt on Adam and all his poſterity; which then proved it a puniſhment, and it was not remitted to Adam, that at the ſame time had the promiſe of a Redeemer, nor is it remitted to any of us all. Were it not for ſin, God would not inflict it; who hath ſworn that he takes no pleaſure in the death of ſinners; And that he afflicts not willingly, nor grieves the ſons of men. But my text it ſelf decides the Controverſie: Sin and puniſhment are the evils that Chriſt removeth; And if death were no puniſhment (as it is no ſin,) how could it be an Enemy, and the laſt enemy to be deſtroyed by the Redeemer? when we feel the Enmity before deſcribed againſt our ſouls, and alſo know its Enmity to our bodies, we cannot think that God would do all this, were it not for ſin: eſp cially when we read, that death paſſeth upon all, for that all have ſinned, Rom. 5.11, 12. and that death is the wages of ſin, Rom. 6.23. Though Chriſt do us good by it, that proveth it not to be no puniſhment: For caſtigatory puniſhments are purpoſely to do good to the chaſtiſed. Indeed we may ſay, O Death, where is thy ſting? becauſe that the mortal evil to the Soul is taken out; and becauſe we foreſee the Reſurrection by faith, when we ſhall have the victory by Chriſt. But thence to conclude that Death hath no ſting now to a believer, is not only beſides, but againſt the text; which telling us that the ſting of death is ſin, and that the ſtrength of ſin is the Law, doth inform us, that Death could not kill us, and be Death to us, if ſin gave it not a ſting to do it with: as ſin could not oblige us to this puniſhment, if the threatening of the Law were not its ſtrength. But Chriſt hath begun the conqueſt, and will finiſh it.

SECT. IV.
Ʋſe 2.

FROM all this Enmity in Death, we may ſee what it is that ſin hath done: and conſequently how vile and odious it is, and how we ſhould eſteem and uſe it. Sin hath not only forfeited our Happineſs, but laid thoſe impediments in the way of our recovery, which will find us work, and cauſe our danger and ſorrow while we live. And Death is not the leaſt of theſe impediments. O fooliſh man, that ſtill will love ſuch a mortal Enemy! If another would rob them but of a groat, or defame them, or deprive them of any accommodation, how eaſily can they hate them, and how hardly are they reconciled to them? But ſin depriveth them of their lives, and ſeparates the ſoul and body aſunder, and forfeiteth their everlaſting happineſs, and ſets death betwixt them and the Glory that is purchaſed by Chriſt, and yet they love it, and will not leave it. Though God have made them, and do ſuſtain them, and provide for them, and all their hope and help is in him, they are not ſo eaſily drawn to love him; And yet they can love the ſin that would undo them. Though Chriſt would deliver them, and bring them to everlaſting bleſſedneſs, and hath aſſumed fleſh, and laid down his life, to teſtifie his Love to them, yet are they not eaſily brought to love him; but the ſin that made them enemies to God, and hath brought them ſo near to everlaſting miſery, this they can love, that deſerves no love. A Miniſter or other friend that would draw them from their ſin to God, and help to ſave them, they quarrell againſt, as if he were their enemy: but their fooliſh companions, that can laugh and jeſt with them at the door of Hell, and clap them on the back, and drive away the care of their ſalvation, and harden them againſt the fear of God, theſe are the only acceptable men to them. O Chriſtians, leave this folly to the world, and do you judge of ſin by its ſad effects. You feel (if you have any feeling in you) in ſome meaſure, what it hath done againſt your Souls! the weakneſs of your faith and love; the diſtance of your hearts from God; your doubts and troubles tell you that it is not your friend: You muſt ſhortly know what it will do to your bodies. As it keeps them in pain, and wearineſs, and weakneſs, ſo it will ere long deliver them up to the jaws of death; which will ſpare them no more then the beaſts that periſh. Had it not been for ſin, we ſhould have had no cauſe to fear a diſſolution; nor have had any uſe for a coffin or a winding-ſheet, nor been beholden to a grave, to hide our carkeſſes from the ſight and ſmell of the living. But as Henoch and Elias were tranſlated when they had walked with God, even ſo ſhould we: as thoſe ſhall that are alive and remain at the coming of Chriſt, ſhall be caught up together in the clouds, to meet the Lord in the air; and ſo ſhall they ever be with the Lord, 1 Theſ. 4.17.

Uſe ſin therefore as it will uſe you. Spare it not, for it will not ſpare you. It is your murderer, and the murderer of the world: Uſe it therefore as a murderer ſhould be uſed. Kill it before it kills you; and then though it kill your bodies, it ſhall not be able to kill your ſouls; and though it bring you to the grave, as it did your Head, it ſhall not be able to keep you there. If the thoughts of death, and the grave, and rottenneſs be not pleaſant to you, let not the thoughts of ſin be pleaſant. Hearken to every temptation to ſin, as you would hearken to a temptation to ſelf-murder: And as you would do if the Devill brought you a knife, and tempted you to cut your throat with it; ſo do when he offereth you the bait of ſin. You love not Death: Love not the cauſe of Death. Be aſhamed to ſtand weeping over a buried friend, and never to weep over a ſinning or ungodly friend, nor once to give them a compaſſionate earneſt exhortation, to ſave their Souls. Is it nothing to be dead in ſins and treſpaſſes? Epheſ. 2.1, 5. Col. 2.13. Yea, it is a worſe Death then this, that is, the wages of ſin, and the fruit which it brings forth, Rom. 6.21, 23. & 7.5. Surely God would never thus uſe mens bodies, and forſake them ſoul and body for ever, if ſin were not a moſt odious thing; what a poyſon is this that kils ſo many millions, and damneth ſo many millions, and cannot be cured but by the blood of Chriſt! that killed our Phyſitian that never caſted it, becauſe he came ſo near to us! 〈◊〉 O unbelieving ſtupid ſo ls, that ſmart and ſin, and groan and ſin, and weep and lament our bodily ſufferings, and yet ſin ſtill! that fear a grave and fear not ſin! that have heard, and ſeen, and felt ſo much of the ſad effects, and yet ſin ſtill, Pſalm 78.32. Alas that murderers ſhould be ſo common, and that we ſhould be no wiſer, when we have paid ſo dear a price for wiſdom!

SECT. V.
Ʋſe 3.

FROM the Enmity of Death we may further learn, that Man hath now a need of Grace for ſuch exceeding difficulties, which were not before him in his ſtate of innocency. Though Adam was able to have obeyed perfectly, without ſin, and had Grace ſufficient to have upheld him, and conquered temptations, if he had done his part, which by that Grace he might have done; yet whether that Grace was ſufficient to the works that we are called to, is a doubt that many have been much troubled with. It is certain that he was able to have done any thing that was ſuitable to his preſent ſtate, if it were commanded him: And it is certain tha much that is now our duty, would have been unſuitable to his ſtate. But whether it belonged to his perfection, to be able and fit for ſuch duties (that were then unſuitable to him) or ſuppoſition they had been ſuitable and duties, this is the difficulty: which ſome make uſe of to prove that ſuch works cannot now be required of us, without ſuitable help, becauſe we loſt no ſuch grace in Adam. But this need not trouble us: For 1. Though Adam was put on no ſuch difficulty in particular, as to encounter death: yet the perfect obedience to the whole Law, required a great degree of internall Habituall holineſs: and to determine the caſe, whether our particular difficulties, or his ſinleſs perfect ob dience, required greater ſ rength and help, is a matter of more difficulty then uſe. For 2. It is but about the Degrees of Holineſs in him and us, and not about the Kind, that the difficulty lieth. For it is the ſame End that he was created for and diſpoſed to by Nature, and that we are redeemed for and diſpoſed to ſupernaturally.

But yet it is worthy our obſervation, what a difficulty ſin hath caſt before us in the way of life, which Adam was unacquainted with that ſo we may ſee the nature of our works, and the excellency of the Redeemers grace. Adam was but to ſeek the continuance of his life, and a tranſlation to Glory, without the terrors of interpoſing death: He was never called to prepare to die; nor to think of the ſtate of a ſeparated Soul; nor to mind, and love, and ſeek a glory to which there is no (ordinary) paſſage but by death. This is the difficulty that ſin hath cauſed, againſt which we have need of the ſpecial aſſiſtance, of the example, and doctrine, and promiſe, and Spirit of the Redeemer. Adam was never put to ſtudy how to get over this dreadfull gulf. The threatning of death was to raiſe ſuch a fear in him as was neceſſary to prevent it: But thoſe fears did rather hold him cloſer to the way of life, then ſtand between him and life to his diſcouragement. But we have a death to fear that muſt be ſuffered, that cannot be avoided. The ſtrange condition of a ſeparated ſoul (ſo unlike to its ſtate while reſident in the body) doth require in us, a ſpecial Faith to apprehend it, and a ſpecial revelation to diſcover it. To deſire, and love, and long for, and labour after ſuch a time as this, when one part of us muſt lie rotting in the grave, and the ſeparated Soul muſt be with Chriſt alone till the Reſurrection, and to believe and hope for that Reſurrection, and to deny our ſelves, and forſake all the world, and lay down our lives when Chriſt requireth it, by the power of this faith and hope, this is a work that innocent Adam never knew: This is the high employment of a Chriſtian. To have our hearts and converſations in Heaven, (Matth. 6.21 Phil. 3.20.) when Death muſt firſt diſſolve us, before we can poſſeſs it, here is the noble work of faith.

SECT. VI.
Ʋſe 4.

MOreover this Enmity of Death may help us to underſtand the rea on of the ſufferings and Death of Chriſt. That he gave his life a Ranſome for us, and a Sacrifice for ſin, and ſo to make ſatisfaction to the offended Majeſty, is a truth that every Chriſtian doth believe. But there was another reaſon of his death, that all of us do not duely conſider of, and improve to the promoting of our Sanctification as we ought. Death is ſo great an Enemy, as you have heard, and ſo powerfull to deter our hearts from God, and dull our deſires to the heavenly felicity, that Chriſt was fain to go before us, to embolden the hearts of believers to follow him: He ſuffered Death (with the reſt of his afflictions) to ſhew us that it is a tolerable evil: Had he not gone before and overcome it, it would have detained us its Captives: Had he not me ited and purchaſed us a bleſſed Reſurrection, and opened heaven to all bel evers, and by Death overcome him that had the power of death (as Gods executioner) hat is, the Devil, we ſhould all our life time have been ſtill ſubjected unto bondage by the fears of Death, Heb. 2.14. But when we ſee that Chriſt hath led the way, as the victorious Captain of our Salvation, and that he is made perfect by ſufferings (in his advancement unto glory) and that for the ſufferings of death (which by the grace of God he taſted for every man) he is crowned with glory ad honour, Heb. 2.9, 10. this puts a holy valour into the ſoul, and cauſeth us cheerfully to follow him. Had we gone firſt, and the task of conquering Dea h been ours, we had been overcome. But he that hath led us on, hath hew'd down the enemy before him, and firſt prepared us the way, and then called us to follow him, & to paſs the way that he hath firſt made ſafe, and alſo ſhewed us by his example that it is now made paſſable. For it was one in our Nature, that calleth us his Brethren, that took not the nature of Angels, but of the ſeed of Abrah m, that is one with us, as the Sanctifier and the ſanctified are, and to whom as children we are given, Who hath paſſed through Death and the Grave before us, and therefore we may the boldlier follow him, Heb. 2.11, 12, 13.16. Being found in faſhion as a man, he humbled himſelf, and became obedient unto death, even the death of the Croſs, and therefore God h th highly exalted him, and given him a name above every name, Phil. 2. 8, 9. Hereby e hath ſhewed us that Death is not ſo dreadfull a thing, but that voluntary obedience may and muſt ſubmit unto it. As Abrahams faith and obedience was tryed, in the offering up his Son to death, at Gods command: ſo the children of Abraham and the heirs of the promiſe, muſt follow him in offering up themſelves, if God require it, and in ſubmitting to our natural death (for that he doth require of all.) Examples work more then bare precepts: and the Experiments of others, do take more with us then meer directions. It ſatisfieth a ſ ck man more to read a Book of Medicinal Obſervations, where he meets with many that were in his own caſe, and finds what cured them, then to read the Praxis of medicinall receipts alone. It encourageth the patient much, when the Phyſitian tells him, [I have cured many of your diſeaſe, by ſuch a medicine, nay I was cured thus of the ſame my ſ lf.] So doth it embolden a believer to lay down his Life, when he hath not only a promiſe of a better life, but ſeeth that the promiſer went that way to Heaven before him. O therefore let us learn and uſe this choice remedy, againſt the immoderate fear of Death! Let Faith take a view of him that was dead and is alive, that was buried and is riſen, that was humbled and is now exalted! Think with your ſelves, when you muſt think of dying, that you are but following your Conquering Lord, and going the way that he hath gone before you, and ſuffering what he underwent and conquered: And therefore though you walk through the valley of the ſhaddow of death, reſolve that you will fear no evil, Pſal. 23.4. And if he call you after him, follow him with a Chriſtian boldneſs; As Peter caſt himſelf into the Sea, and walkt on the waters, when he ſaw Chriſt walk there, and had his command; ſo let us venture on the jawes of death, while we trace his ſteps, and hear his encouraging commands and promiſes, John 21.7. Mat. 14.28, 29.

SECT. VII.
Ʋſe 5.

MOreover from this Doctrine we may be informed, of the miſtakes of many Chriſtians, that think they have no ſaving grace, becauſe they are afraid of dying, and becauſe theſe fears deterr their ſoul from deſiring to be with Chriſt: And hence they may perceive that there is another cauſe of theſe diſtempers, even the Enmity of Death that ſtandeth in the way. You think that if you had any Love to Chriſt, you ſhould more deſire to be with him; and that if your treaſure were in heaven, your hearts wou d be more there; and that if you truly took it for your felicity, you could not be ſo unwilling to be removed to it; for no man is unwilling to be happy, or to attain his end. But ſtay a little, and better conſider of your Caſe. Is it Chriſt that your heart is thus averſe to, or is it only Death that ſtandeth in the way? You are not, I hope, unwilling to ſee the face of God, nor unwilling to be tranſlated from earth to heaven, but unwilling to die. It is not becauſe you love the creature better then the Creator, but becauſe you are afraid of Death. You may love God, and long to be perfected in holineſs, and to ſee his Glory, and to have the moſt near Communion with him, and yet at the ſame time you may fear this Enemy that ſtandeth in your way: I mean not only the Pain of death, but principally the diſſolution of our natures, and the ſeparation of the ſoul from the body, and its abode in a ſeparated ſtate, and the bodies abode in duſt and darkneſs. Grace it ſelf is not given us to reconcile us to corruption, and make death as death to ſeem deſirable, but to cauſe us patiently to bear the evil, becauſe of the good that is beyond it. It is not our duty to love death as death. Had it not been naturally an evil to be dreaded and avoided, God would not have made it the matter of his threatning; nor would it have been a fit means to reſtrain men from tranſgreſſion. To threaten a man with a benefit as ſuch, is a contradiction. Enquire therefore into your hearts, whether there be not a belief of heaven, a love to God, a deſire to enjoy and pleaſe him, even while you draw back and ſeem to be averſe? and whether it be not only lothneſs to die, and not a lothneſs to be with Chriſt?

For the fuller diſcovery of this, (becauſe I find that our comfort much dependeth on it) I ſhall try you by theſe following Queſtions.

Queſt. 1. What is it that is ungrateful to you in your meditations of your change? Is it God and heaven, or is it Death? If it be only Death, it ſeems it is not the want of Love to God, and heaven, that cauſeth your averſneſs: If it be God himſelf that is ungratefull to your thoughts, is it becauſe you deſire not his nearer preſence, or communion with him in the ſtate of glory? or is it only becauſe you fear leſt you have no intereſt in his Love, and ſhall not attain the bleſſedneſs which you deſire? If it be the firſt, I muſt confeſs it proves a graceleſs ſoul, and ſignifieth the want of Love to God. But if it be the latter only, it may ſtand with grace: For Deſire is a true ſignification of Love, though there be doubts and fears leſt we ſhall miſs the attainment of thoſe deſires.

Queſt. 2. Would you not gladly hear the news of your removal, if you might be changed without Death; and tranſlated to heaven as Henoch and Elias were, and as Chriſt at his Aſcenſion? Had you not far rather be thus changed then abide on earth? If ſo, then it ſeems it is not God and Heaven that you are againſt, but death. Nay if you could reach Heaven by travelling a thouſand miles, would you not gladly take t e journey as ſoon as you had got aſſurance of your title to it, and done the work of God on earth? If it were but as Peter, James and John, to go with Chriſt into an exceeding high Mountain, and there to ſee him in glory, (Mat. 17.12.) would you not gadly do it? It ſeems then that thou deſireſt to ſee the Lord, and thy love is to him, though thou be afraid of death.

Queſt. 3. Conſider of the Nature of the Heavenly felicity, and try whether thou love it in the ſeveral parts. One part is our perſonal perfection; that our ſouls ſhall be free from ignorance, and error, and ſin, and ſorrow, and enlarged for the perfect Love of God; and our bodies at the Reſurrection, made like the glorious body of our Lord, Phil. 3.21. and wouldſt thou not be thus perfected in ſoul and body? Another part is, that we ſhall live with the heavenly ſociety of Angels and glorified Saints: And wouldſt thou not have ſuch company; rather then the company of ſinners, and enemies, and imperfect Saints on earth? Another part is, that we ſhall ſee our glorified Head, and be with him where he is, that we may behold his glory. And doth not thy heart deſire this? But the perfection of our Happineſs is, that we ſhall ſee the face of the glory of God, which is the light of that world, as truly as the Sun is the light of this: and that we ſhall be filled up with the feeling of his Love, and abound with Love to him again, and perfectly delighted in this Communion of Love, and expreſs it in the Praiſes of the Lord, and thus make up the New Jeruſalem, where God will place his glorious preſence, and in which he will for evermore take pleaſure. And is there any thing in this that thy ſoul is againſt, and which thou doſt not value above this wor d? If thou find that all the parts are ſweet, and the Deſcription of Heaven is moſt gratefull to thee, and that this is the ſtate that thou wouldſt be in, it ſeems then it is not Heaven but Death that thou art averſe from, and that maketh thee ſo loth to hear the tydings of thy change.

Queſt. 4. Couldſt thou not joyfully ſee the coming of Chriſt, if it were this day (if thou have done thy work, and art aſſured of his love?) The Apoſtle hath told us by the word of the Lord, that the Lord himſelf ſhall deſ end from heaven with a ſhout, with the voice of the Archangel, and with the Trump of God; and the dead in Chriſt, ſhall riſe firſt: and then they which are alive and remain ſhall be caught up together with them in the clouds, to meet the Lord in the air; and ſo ſhall we ever be with the Lord,] 1 Theſ. 4. 15, 16, 17. And this is the doctrine that comforteth believers, verſe 18. Would it not rejoyce your hearts, if you were ſure to live, to ſee the coming of the Lord, and to ſee his glorious appearing and retinue? If you were not to die, but to be caught up thus to meet the Lord, and to be changed immediately into an immortal, incorruptible, glorious ſtate, would you be averſe to this? would it not be the greateſt joy that you could deſire? For my own part, I muſt confeſs to you, that death as death appeareth to me as an enemy, and my nature doth abhor and fear it: But the thoughts of the Coming of the Lord are moſt ſwe t and joyfull to me, ſo that if I were but ſure that I ſhould live to ſee it, and that the Trumpet ſhould ſound, and the dead ſhould riſe, and the Lord appear before the period of my age, it would be the joyfulleſt tidings to me in the world. O that I might ſee his Kingdom come! It is the Character of his Saints to love his appearing, 2 Tim. 4.8. and to look for the bleſſed hope, and the glorious appearing of the great God, and our Saviour Jeſus Chriſt, Tit. 2.13. The Spirit and the Bride ſay Come: Come Lord Jeſus, Come quickly.] is the voice of faith, and hope, and love, Rev. 22.17, 20. But I find not that his ſervants are thus Characterized, by their deſires to die. It is therefore the preſence of their Lord that they deſire: But it is Death that they abhor: And therefore (though they can ſubmit to death)it is the coming of Chriſt that they Love and long for; and it is interpoſing death that cauſeth them to draw back. Let not Chriſtians be diſcouraged by miſtakes, and think that they love not God and glory, becauſe they love not this enemy in the way; nor think that they are graceleſs or unbelieving worldlings, becauſe they are afraid of death as death.

But perhaps you will ſay, that if grace prevail not againſt the fears of death, then fear is predominant, and we are not ſincer . To which I anſwer, that you muſt diſtinguiſh between ſuch a prevailing as maintaineth our ſincerity, and ſuch a prevailing as alſo procureth our fortitude and joy. If grace prevail not to keep us upright in a holy life, renouncing the world, and crucifying the fleſh, and devoting our ſelves entirely to God, though the fear of death would draw us from it, then it is a ſign that we are not ſincere. But if grace do this much, and yet prevail not againſt all fears and unwillingneſs to die, but leave us under uncomfortable hideous thoughts of death, this proves us not to be unſound. For the ſoul may ſavingly love God, that is afraid of death: And he may truly love the End, that fears this dark and di mall way, Yet muſt there be ſo much to prove our uprightneſs, as that in our deliberate choice, we will rather voluntarily paſs through death (either naturall or violent) then loſe the happineſs beyond it: Though we love not death, yet we love God and heaven ſo well, that we will ſubmit to it: And though we fear it and abhor it, yet not ſo much as we fear and abhor the loſs of heaven. Let not poor Chriſtians therefore wrong themſelves, and deny the graces of the Spirit, as if they had more mind of earth then heaven, and of things temporal then of things eternal, becauſe they are afraid to die. All ſuffering is grievous, and not joyous to our nature, Paul himſelf deſired not to be unclothed, but clothed upon with our houſe which is from heaven, that mortality might be ſwallowed up of life, 2 Cor. 5.2, 4. it eing better to be abſent from the body, and preſent with the Lord. Even Chriſt himſelf had a will that deſired that the Cup might have paſſed from him, if it had been agreeable to his Fathers will, and the ends of his undertaken Office, Mathew 26.41, 42. Raiſe therefore no unjuſt concluſions from theſe natural fears, nor from the imperfection of our conqueſt: but praiſe him that relieveth us, and abateth the enmity of death, and furniſheth us with his Antidotes, and will deſtroy this enemy at laſt.

SECT. VIII.
Ʋſe 6.

FRom the Enmity of Death we may further learn to ſtudy and magnifie the victorious grace of our Redeemer: which overcometh the enemy, and turneth our hurt into our benefit, and maketh death a door of life. Though death be the enemy that ſeemeth to conquer us, and to deſtroy and utterly undo us, yet being conquered it ſelf by Chriſt, it is uſed by him to our great advantage, and ſanctified to be a very great help to our ſalvation. The ſuffering of Chriſt himſelf was in the hour of his enemies, and the power of darkneſs, Luke 22.53. which ſeemed to have prevailed againſt him; when yet it was but a deſtroying of death by death, and the purchaſing of life and ſalvation for the world. So alſo in our death, though ſin and Satan ſeem to conquer, it is they that are conquered, and not we, who are ſupervictors through him that hath loved us, Rom. 8.37. They deſtroy themſelves when they ſeem to have deſtroyed us. As the Serpent bruiſed but the heel of Chriſt, who bruiſed his head; ſo doth he bruiſe but our heel, who in that conflict, and by the means of his own execution, through the ſtrength of Chriſt, do bruiſe his head, Gen. 3.15. And this is upſhot of all his enmity, againſt the womans holy ſeed. Though Death was unſuitable to innocent man, and is ſtill a natural enemy to us all, yet unto ſinners it is an evil that is ſuitable and fit to deſtroy the greater evil that did cauſe it, and to prevent the everlaſting evil. The fore-knowledge of our certain death, is a very great help to keep us humble, and diſgrace all the ſeducing pleaſures of the fleſh, and all the profits and honours of the world, and ſo to enervate all temptations. It is a ſingular help to quicken a ſtupid careleſs ſinner, and to waken men to prepare for the life to come, and to excite them to ſeek firſt the Kingdom of God, and to give all diligence to make their calling and election ſure; & to conſider, ſeeing all theſe things muſt be diſſolved, what manner of perſons they ought to be, in all holy converſation & godlineſs, looking for, and haſtening to the coming of the day of God, 2 Pet. 3.11, 12. When we drop aſleep, the remembrance of death may quickly awake us; when we grow ſlack, it is our ſpur to put us on, to mend our pace. Who is ſo mad as wilfully to ſin with Death in his eye? or who ſo dead as with death in h s eye, to refuſe to live a godly life, if he have any ſpiritual light and feeling? Experience te leth us, that when health and folly cauſe us to promiſe our ſelves long life, and think that death is a great way off, it lamentably cools our zeal, and ſtrentheneth our temptations, and duls our ſouls to holy operations: and the approach of death pu s life into all our apprehenſions and affections. It is a wonderfull hard thing to maintain our lively apprehenſions, and ſtr ng affections, and tenderneſs of conſcience, and ſelf-denyal, and eaſie contempt of earthly things, when we put far from us the day of death. We ſee what a ſtir men make for the profits and honours of this world, and how faſt they hold their fleſhly pleaſures, while they are in health, and how contemptuouſly they ſpeak of all, and bitterly complain of the vanity and vexation, when they come to die. And if our lives and the world be brought hereby into ſuch diſorders, when men live ſo ſhort a time on earth, what monſters of ambition, and covetouſneſs, and luxury would men be, if they lived as long as before the flood, even to eight hundred, or nine hundred years of age? Doubtleſs long life was ſo great a temptation then to man, (in his corrupted ſtate) that it is no wonder if his wickedneſs was great upon he earth, and if it prepared for that great deſtruction of the univerſal deluge. Should men live now but to the age of three hundred, or four hundred years, I fear it would ſo tempt them to overvalue the world, and ſo embolden them to delay repentance, that one would be as Wolf to another, and the weak but be a prey to the ſtrong, and wickedneſs would overwhelm the world, deſpiſing the reins, and bearing down Religious and civil oppoſition. But when we ſtand over the grave, and ſee our friends laid in the duſt, how mortified do we ſeem? how do we even ſhake the head at the folly of ambitious and covetous worldlings, and are aſhamed to think of fleſhly luſts! So far are men from owning their vanities, when that ſilent teacher ſtandeth by. It is Death that helps to humble the proud, and abate the arrogan y and obſtinacy of the wicked, and make them regard the meſſengers of Chriſt, that b fore deſpiſed them and their meſſage. It is death that allayeth the ebullition of diſtracting thoughts and paſſions, and helpeth to bring men to themſelves, and fixeth giddy diſcompoſed minds, and helps to ſettle the light and the unſettled; and to reſtrain the worſt. As we are beholden to the Gallows for our purſes and our lives; ſo are we to the grave and hell, for much of the order that is in the world, and our peace and freedom procured thereby. But it is a greater good that it procureth to believers.

If you ask, How is all this to be aſcribed to Chriſt? I anſwer, many wayes: 1. It is he that hath now the Keyes or power of death and hell, even he that liveth and was dead, and that liveth for evermore, Rev. 1.18. and therefore is to be feared by the world. 2. It is he that hath by his Blood & Covenant brought us the Hope of everlaſting life; which is it that gives the efficacy to death. Without this men would be but deſperate, and think that it is better have a little pleaſure then none at all, and ſo would give up themſelves to ſin, and deſperately gratifie their fleſh by all the wickedneſs they could deviſe. 3. And it is Chriſt that teacheth men the right uſe of death, by his holy doctrine, having brought life and immortality to light by his Goſpel. 4. And it is Chriſt that ſendeth forth the holy Spirit, which only doth ſo illuminate the mind, and quicken and diſpoſe the heart, that Death may be ſavingly improved. The poyſon is our own: but it is his skill and love that hath made a Soveraign antidote of it. And let our bodies die, ſo our ſin may die. If the foreſight of Death deſtroy our ſin, and further our ſanctification, and the hour of death doth end our fears and enter us into the ſtate of glory, though we will love death as death never the better for this, much leſs the ſin that cauſed it; yet muſt we admire the love of our Redeemer.

And it is not only the Peril but alſo the Terrors of Death that we are in part delivered from. Though Chriſt himſelf was in a bloody ſweat, in his agony before his death, and cryed out on the Croſs, My God, why haſt thou forſaken me; becauſe he bore the ſins of the world; yet death is welcome to many of his followers, that drink of his cup, and are baptized with his baptiſm: For they taſte not of theſe dregs which he drunk up, and they are ſtrengthened by his ſupporting grace. He that doth comfort them againſt ſin and Hell, doth alſo comfort them againſt Death. So great is the glory that he hath promiſed them, and ſo great is his comforting, confirming grace, that dreadfull eath is not great enough to prevail againſt them. As it was too weak to conquer Chriſt, ſo is it too weak to conquer his Spirit in his peoples ſouls. Without Chriſt we could not live, and we durſt not die: but through him we can do and ſuffer all things, and can boldly paſs through this dark and ſhady vale of death; yea we can deſire to depart and to be with Chriſt as beſt f r us: for to Live is Chriſt, and to die is gain, Phil. 1.21, 23. For we know that if our earthly houſe of this Tabernacle were diſſolved; we h ve a building of God, an houſe not made with h nds, eternal in the heavens. And therefore ſometimes we can earneſtly groan, d ſiring to be clothed up n with our houſe which is from heaven. And we are alwayes confident, knowing that whileſt we are at home in the body, we are abſent from the Lord: we are confident, I ſay, and willing rather to be abſent from the body and preſent with the Lord: and therefore labour, that whether preſent or abſent, we may be accepted of him: For we walk by faith and not by ſight: and it is God that hath wrought us for the ſelf ſame thing, who alſo hath given us the earneſt of the Spirit, 2 Cor. 5.1. to 10. Though we long not to die, yet we long to ſee the face of God. And though we lay down our bod •• s with natural unwillingneſs, yet we lay down our ſin and ſorrows with gladneſs and ſpiritual delight. And though our hearts are ready to faint, as Peters when he walked to Chriſt upon the waters, yet Chriſt puts forth his hand of love, and ſoon recovereth us from our fear and danger.

Melancholly and impatience may make men weary of their lives, and ruſh upon death with a falſe conceit that it will end their ſorrows: But this is not to conquer death, but to be conquered by a leſſer evil: and it is not an effect of fortitude, but of an imbecillity & impotency of mind. And if a Brutus, a Cato, or a Seneca be his own Executioner, th •• do but chooſe a leſſer evil, (in their conceits) even a death which they accounted honourable, before a more ignominious death, or a life of ſhame, and ſcorn, and miſery. But the true believer is raiſed above the fears of death, by the love of God, and the hopes of Glory; and Death (though ungratefull in it ſelf) is welcome to him, as the way to his felicity.

Le Tyrants and Souldiers take it for their glory, that they can take away mens liver, (that is, they have the power of a Serpent, or of Rats-bane) as if it were their honour to be their Countreys peſtilence: and a Ruler and a Doſe of poyſon, were things of equal ſtrength and uſe: But it is the Glory of Chriſt to enable h s Diſciples to conquer Death, & bear the fury of the moſt cruel perſecutors. The Martyrs have been more joyfull in their ſufferings, then the Judges that condemned them in their Pomp and glory. When we are preſſed above ſtrength, and deſpair of life, and have the ſentence of death in our ſelves; we are then taught to truſt in the living God that raiſeth the dead, 2 Cor. 1.8, 9, 10. The Saints by faith have been tortured, not accepting deliverance, that they might obtain a better reſurrection: they have had tryall of cruel mockings & ſcourgings, yea moreover of bonds and impriſonment; they were ſtoned, they were ſawn aſunder, were tempted, were ſlain with the ſword, Heb. 11.35, 36, 37. Thanks be to God which giveth us the victory through our Lord Jeſus Chriſt, 1 Cor. 15.57. They overcome by the blood of the Lamb — and love not their lives unto the death, Rev. 12.11. They fear not them that kill the body, and after th t have no more that they can do, Luke 12.4. They truſt upon his promiſe that ha h ſaid, [I will ranſome them from the power of the grave; I will redeem them from death. O death, I will be thy plagues! O grave, I will be thy deſtruction, Hoſ. 13.14. Precious in the ſight of the Lord is the death of his Saints, Pſal, 116.15. Bleſſed are the dead which die in the Lord, from henceforth, yea ſaith the ſpirit, that they may reſt from their labours, and their works do follow them, Rev. 14.13.

SECT. IX.
Ʋſe 7.

MOreover from the Enmity of Death, we may be directed which way to bend our cares; and ſeeing where our difficulty moſt lieth, we may ſee which way our moſt diligent preparations muſt be turned. Death cannot be prevented: but the malignant influence of it on our ſouls may be much abated. If you let it work without an Antidote, it will make you live like unbelieving worldlings: It will deter your hearts from heaven, and dull your love to God himſelf, and make your meditations of him, and of your Everlaſting Reſt, to be ſeldom and ungratefull to you; And it will make you ſay, Its good to be here; and have ſweeter thoughts of this preſent life, then of your inheritance. It will rob you of much of your heavenly delights, and fill you with ſlaviſh fears of death, and ſubject you unto bondage all your lives, and make you die with agony and horror, ſo that your lives and deaths will be diſhonourable to your holy faith, and to your Lord. If it were meerly our own ſuffering by fears and horrors; or meerly our loſs of ſpiritual delights, the matter were (great, but) not ſo great: But it is more then this. For when our joyes are overwhelmed with the fears of death, and turned into ſorrows, our love to God will be abated, and we ſhall deny him the thanks and cheerfull praiſes, which ſhould be much of the employment of our lives: and we ſhall be much diſcompoſed and unfitted for his ſervice, and ſhall much diſhonour him in the world, and ſhall ſtrengthen our temptations to the overvaluing of earthly things. Think it not therefore a ſmall or an indifferent matter, to fortifie your ſouls againſt theſe malignant fears of death. Make this your daily care and work; your peace, your ſafety; your innocency, and uſefulneſs, and the honour of God, do much lie on it. And it is a work of ſuch exceeding difficulty, that it requireth the beſt of your skill and diligence; and when all is done, it muſt be the illuminating quickning beams of grace, and the ſhining face of the Eternal Love, that muſt do the work; though yet your diligence is neceſſary, to attend the ſpirit, and uſe the means, in ſubſerviency to grace, and in expectation of theſe celeſtiall rayes.

And above all take heed leſt you ſhould think, that carnal mirth, or meer ſecurity, and caſting away the thoughts of death will ſerve to overcome theſe fears; or that it is enough that you reſolve againſt them. For it is your ſafety that muſt be lookt to, as well as your preſent eaſe and peace: and fear muſt be ſo overcome, as that a greater miſery may not follow: Preſumption and ſecurity will be of very ſhort continuance. To die without fear, and paſs into endleſs deſperation, which fear ſhould have wakened you to prevent, is no deſirable kind of dying. And beſides, reſolving againſt the Terrors of death, will not prevent them. When Death draws neer, it will amaze you, in deſpight of all your reſolutions, if you are not furniſhed with a better Antidote. The more jocund you have been in carnal mirth, and the more you have preſumptuouſly ſlighted death, its likely your horror will be the greater when it comes. And therefore ſee that you make a wiſe and ſafe preparation; and that you groundedly and methodically cure theſe fears, and not ſecurely caſt them away. Though I have given you to this end, ſome Directions in other writings (in the Saints Reſt, and in the Treatiſe of Self-denyal, and that of Crucifying the world,) yet I ſhall add here theſe following helps, which faithfully obſerved and practiſed, will much promote your victory over death, which conquereth all the ſtrength of fleſh, and glory of this world.

DIRECTION I.

IF you would overcome the danger and the fears of Death, Make ſure of your Converſion, that it is ſound; and ſee that you be abſolutely devoted unto God, without reſerves. Should you be deceived in your foundations, your life, and hopes, and joyes would all be deluſory things. Till ſin be mortified, and your ſouls reconciled to God in Chriſt, you are ſtill in danger of worſe then death: and it is but the ſenſleſneſs of your dead condition, that keepeth you from the terrors of damnation. But if you are ſure that you are quick ed by renewing grace, and poſſeſſed by the ſanctifying ſpirit, and made partakers of the Divine nature, you have then the earneſt of your inheritance, Eph. 1.14. 2 Cor. 1.22. & 5.5. and the fire is kindled in your breaſt, that in deſpight of Death, will mount you up to God.

DIRECTION II.

TO Conquer the Enmity of Death, you muſt live by faith in Jeſus Chriſt: as men that are emptied of themſelves, and ranſomed from his hands that had the power of death, and as men that are redeemed from the curſe, and are now made heirs of the grace of life, being made his members who is he Lord of life, even the ſecond Adam, who is a quickning ſpirit. The ſerious believing ſtudy of his deſign and office, (to deſtroy ſin and death, and to bring many ſons to glory,) and alſo of his voluntary ſuffering, and his obedience to the death of the Croſs, may raiſe us above the fears of death. When we live by faith as branches of this bleſſed Vine, & are righteous with his righteouſneſs, juſtified by his blood and merits, & ſanctified by his Word and Spirit, and find that we are united to him, we may then be ſure that death cannot conquer us, & nothing can take us out of his hands: For our life being hid with Chriſt in God, we know that we ſhall live, becauſe he liveth, Col. 3.3. John 14.19. and that when Chriſt who is our life appeareth, we ſhall alſo appear with him in glory, Col. 3.4. And that he will change our vile bodies, and make them like to his glorious body, by his mighty power, by which he is able to ſubdue all things to himſelf, Phil. 3.20, 21. In our own ſtren th we dare not ſtand the charge of death, and with it the charge of the Law, and of our Conſciences: How dreadfully ſhould we then be foiled and non-pluſt, if we muſt be found in no other righteouſneſs, but what we have received from the firſt Adam, and have wrought by the ſtrength received from him! But being gathered under the wings of Chriſt, as the chickens under the wings of the hen (Mat. 23.37.) and being found then in him, having the righteouſneſs which is through the faith of Chriſt, the righteouſneſs which is of God by faith, we may boldly anſwer to all that can be charged on us to our terrour! If we know him and the power of his reſurrection, and the fellowſhip of his ſufferings, and are made conformall to his death, (Phil. 3.9, 10.) if e are dead with him to the world, and riſen with him to a holy life; if we have believingly traced him in his ſufferings and conqueſt, and perceive by faith how we participate in his victories, we ſhall then be able to grapple with the hands of death; and though we know the grave muſt be for a while the priſon of our fleſh we can by faith foreſee the opening of our priſon doors, and the looſing of our bonds, and the day of our laſt and full Redemption. It ſtrengtheneth us exceedingly to look unto Jeſus, the author and finiſher of our faith, who for the joy that was ſet before him, endured the Croſs, deſpiſing the ſhame, and is ſet down at the right hand of the throne of God.] When we conſider what he endured againſt himſelf, we ſhall not be weary: nor faint in our minds, Heb. 12.2, 3.

DIRECTION III.

LIve alſo by faith on the Heavenly Gl ry. As one eye of faith muſt be on an humbled crucified Chriſt, ſo muſt the other be on heaven, on a glorified Chriſt, and on the glory and everlaſting Love of God, which we ſhall there en oy. This is it that conquereth the fears of death, when we believe that we ſhall paſs through it into everlaſting life. If a man for health will take the moſt ungratefull potion, (the bitterneſs being ſhort, and the benefit long;) and if he will ſuffer the Surgeon to let out his blood, and in caſe of neceſſity to out off a member; how light ſhould we make of death, that have the aſſured hopes of glory to encourage us! what door ſo ſtreight that we would not paſs through if we could, to our deareſt friend! What way ſo owl that we would not travail, to our beloved home? And ſhall death ſeem intolerable to us, that letteth in our ſouls to Chriſt? Well might Paul ſay [To die is gain,] Phil. 1.21. When we gain deliverance from all thoſe ſins that did here beſet us, and all thoſe ſorrows that ſin had bred: We gain the accompliſhment of our deſires, and the end of our faith, the ſalvati n of our ſouls: We gain the Crown that fadeth not away; a place before the Throne of Chriſt, in the Temple of God, in the City of God, the New Jeruſalem; to eat of the hidden Manna, and of the Tree of life which is in the midſt of the Paradiſe of God, Rev. 2. & 3. We gain the place prepared for us by Chriſt, in his Fathers houſe, John 14.1, 2. For we ſhall be with him where he is, that we may behold his glory, John 17.24. We ſhall gain the ſight of the glory of God, and the feeling of his moſt precious love, and the fulneſs of joy that is in his preſence, and the everlaſting pleaſures at his right hand, Pſal. 16.11. And ſhall we think much to die for ſuch a gain? we will put off our cloaths, and welcome ſleep, which is the Image of death, that our bodies may have reſt, and refuſe not thus to die every night, that we may riſe more refreſhed for our employments in the morning. And ſhall we ſtick at the uncloathing of our ſouls, in order to their everlaſting Reſt? Set but the eye of faith to the Proſpective of the promiſe, and take a ſerious frequent view of the promiſed Land, and this if any thing will make death more welcome, then Phyſick to the ſick, then uncloathing to a beggar, that puts on new or better cloaths. Shall a poor man cheerfully ply his labour all day in hope of a little wages at night; and ſhall not a believer cheerfully yie d to death, in hope of everlaſting glory? ſo far as heaven is foundly be ieved, and our converſations, and hearts are there, the fears of Death will be aſſwaged, and nothing elſe will well aſſwage them.

DIRECTION. IV.

MOreover, if you will conquer the enmity of death, do all that you can to encreaſe and exerciſe the love of God in you. For love will ſo incline you to the bleſſed object of it, that Death will not be able to keep down the flame. Were God ſet as a ſeal upon our hearts, we ſhould find that Love is as ſtrong as death, and the coals thereof are coals of fire, nd the flame is vehement: many waters cannot quench it, nor can the fl ods drown it, Cant. 8.6, 7. If carnal Love have made the amorous to chooſe death that they might paſſionately expreſs it, eſpecially when they have heard of the death of their beloved; and if naturall fortitude and love to their Countrey, have made many valient men, though Heathens, to contemn death, and readily lay down their lives; and if the love of fame and vain glory in a ſurviving name, have cauſed many to die through pride: how much more will the powerfull love of God, put on the ſoul to leave this fleſh, and paſs through death, that we may ſee his face, and fully enjoy the object of our love? So much as you love God, ſo much will you be above the terrors of the grave, and paſs through death for the enjoyment of your beloved. Perf ct Love caſteth out fear: and h h t feareth is not made perfect in l ve: in death and judgement, we ſhall have boldneſs, if our love be perfect, 1 John 4.17, 18. This makeeth the Martyrs cheerfully lay down their lives for Chriſt; and love is glad of ſo precious an opportunity for its exerciſe and manifeſtation. Love is a reſtleſs working thing, that will give you no reſt, till your deſires are attained, and you be with God. Nothing is ſo valiant as Love! It rejoyceth when it meeteth with difficulties which it may encounter for the ſake of our beloved! It contemneth dangers: It glorieth in ſufferings: Though it be humble, and layeth by all thoughts of merit, yet it rejoyceth in ſufferings for Chriſt, and glorieth in the Croſs, and in the participation of his ſufferings, and in the honourable wounds and ſcars which we receive for him that died for us.

DIRECTION. V.

TO overcome the terrors and enmity of death, it is neceſſary that we keep the Conſcience clear from the guilt of wilfull ſin, and of impenitency. If it may be, ſee that you wound it not; If you have wounded it, preſently ſeek a cure: and live not in a wounded ſtate. The face of death will waken conſcience, and cauſe it to ſpeak much lowder then it did in health and in proſperity: And then ſin will ſeem another thing, and wrath more terrible then it did in your ſecurity. Conſcience will do much to make your burden light or heavy. If Conſcience groundedly ſpeak peace, and all be ſound and well at home, death will be leſs terrible, the heart being fortified againſt its enmity. But to have a pained body, and a pained ſoul, a dying body, and a ſcorched Conſcience that is afraid of everlaſting death, this is a terrible caſe indeed. Speedily therefore get rid of ſin, and get your Conſciences throughly cleanſed, by ſound repentance and the blood of Chriſt: For ſo much ſin as you bring to your death-bed, ſo much bitterneſs will there be in death. Away then with that ſin that Conſcience tells you of, and touch the forbidden fruit 〈◊〉 more, and kindle not the ſpar s of Hell in your ſouls, to make the ſting of death more venemous. As it will quiet a believing ſoul through Chr ſt, when he can ſay with Hezekiah, Iſa, 38.3. Remember now O Lord I beſeech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy ſight:] and it will be our rejoycing if we have the teſtimony of our Conſciences, that in ſimplicity and godly ſincerity we have had our converſation in the world, 2 Cor. 1.12. So will it be moſt terrible to die in the fears of unpardoned ſin, and to have Conſcience ſcourging us with the remembrance of our folly, when God is afflicting us, and we have need of a well compoſed mind, to bear the troubles of our fl ſh. A little from without is grievous, when any thing is amiſs within: Get home therefore to Chriſt without delay, and ceaſe not till you have peace in him, that death may find your conſciences whole.

DIRECTION VI.

REdeeming time, is another means to prevent the hurtfull fears of death. When we foreknow that it will ſhortly end our time, let us make the beſt of time while we have it. And then when we find that our work is done, and that we did not loyter nor loſe the time that God vouchſafed us, the end of it will be leſs grievous to us. A man that ſtudieth his duty, and ſpareth for no coſt or pains, and is as loath to loſe an hours time, as a covetous man is to loſe an hundred pound, will look back on his life, and look before him to his death, with greater peace and leſs perplexity, then another man. But the thoughts of death muſt needs be terrible, to a man that hath trifled away his life, and been an unthrift of his time. To think when you muſt die, that now you are at your laſt day or hour, and withall to think, how many hours you vainly loſt, and that you knew not the worth of time till it was gone, will make death more bitter then now you can imagine. What elſe is Death but the ending of our Time? and what can be more neceſſary to a comfortable end, then faithfully to uſe it while we have it?

DIRECTION VII.

ANother help againſt the Enmity of Death, is the Crucifying of the fleſh, with its affections and luſts: and the conqueſt of the world by the life of faith, and crucifying it by the Croſs of Chriſt; and dying daily by the patient ſuffering of the Croſs our ſelves. When we are looſe from all things under the Sun, and there is nothing that entangleth our affections on earth, a great part of the difficulty is then removed. But death will tear the heart that is glued to any thing in this world. Poſſeſs therefore as if you poſſeſſed not, and rejoyce as if you rejoyced not, and uſe the world as not abuſing it: for the faſhion of this world doth paſs away, I Cor. 7.29, 30, 31. It is much for the ſake of our fleſh that muſt periſh, that death doth ſeem ſo bitter to us: If therefore we can throughly ſudue the fleſh, and live above its pleaſure and deſires, we ſhall the more eſily bear its diſſolution. Shut up your ſenſes then a little more, and let your hearts grow ſtranger to this world; and if you have known any perſons, relations, accomodations after the fleſh, from henceforth know them ſo no more. How terrible is death to an earthly-minded man that had neglected his ſoul for a treaſure here, which muſt then be diſſipated in a moment? How eaſie is death to a heavenly-mind, that is throughly weaned from this world, and taketh it but for his pilgrimage or paſſage unto life, and hath made it the buſineſs of his dayes, to lay up for himſelf a treaſure in heaven? He that hath unfeignedly made heaven his end in the courſe of his life, will moſt readily paſs to it on the hardeſt terms: For every man is willing to attain his end.

DIRECTION VIII.

IT will much help us againſt the Enmity of death, to be duly conformed to the Image of God, in the hatred of ſin, and love of holineſs, and in ſpecial in the point of Juſtice. When we hate ſin throughly, and find it ſo incorporated into our fleſh, that they muſt live and die together, it will make death the more eaſie to us becauſe it will be the death of ſin, even of that ſin which we moſt hate, and that God hateth, and that hath coſt us ſo dear as it hath done. When we are in love with holineſs, and know that we ſhall never be perfect in it, till after death; it will make death the more welcome, as the paſſage to our deſired life. When the Juſtice, even the caſtigatory and vindictive Juſtice of God, is more amiable in our eyes, and we are not blinded by ſelf-love, to judge of God and of his wayes, according to the intereſt of our fleſh, we ſhall then conſent to his diſſolving ſtroke, and ſee that the bitterneſs of death proceedeth from that which is good in God, though from that which is evil in our ſelves. Doubtleſs as Juſtice is one of the bleſſed Attributes of God, ſo ſhould it be amiable to man, there being nothing in God but what is lovely. It is the prevalency of ſelf-love that makes men ſo inſenſible of the excellency of Divine Juſtice, while they ſpeak ſo reſpectfully of his mercy. So far as men are carnall and ſelfiſh, they cannot love that by which they ſmart, or of which they are in danger. But the ſoul that is got above it ſelf, and is united unto God in Chriſt, and hath that Image of God, which containeth the impreſs and effect of all his Attributes, hath ſuch an habit of impartial juſtice in himſelf, and ſuch a hatred of ſin, and ſuch a deſire that the honour of God ſhould be vindicateed and maintained, and ſuch an approbation of the Juſtice of God, that he can the more eaſily conſent or ſubmit to the diſſolving ſtroke of death: He hateth his own ſin, and loatheth himſelf for all his abominations, and is poſſeſſed with that Juſtice that provoketh him to ſelf-revenge in an ordinate ſort, and therefore doth love and honour that Juſtice that inflicteth on him the penalty of death; (Eſpecially ſince Mercy hath made it a uſefull Caſtigation.) As ſome penitent malefactors have been ſo ſenſible of their crimes, that they have not deprecated death, but conſented to it as a needfull work of Juſtice, (as its written of the penitent Murderer lately hanged at London.) So Holineſs doth contain ſuch a hatred of our own ſins, and ſuch impartial Juſtice on Gods behalf; that it will cauſe us to ſubſcribe to the righteouſneſs of his ſentence, and the more quietly to yield to the ſtroke of death.

DIRECTION IX.

IT will ſomewhat abate the fears of Death, to conſider the Reſtleſneſs and troubles of this life, and the manifold evills that end at death. And becauſe this Conſideration is little available with men in proſperity, it pleaſeth God to exerciſe us with adverſity, that when we find there is no hope of Reſt on earth, we may look after it where it is, and venture on death by the impulſe of neceſſity. Here we are continually burdened with our ſelves, annoyed by our corruptions, and pained by the diſeaſes of our ſouls, or endangered moſt when pained leaſt. And would we be thus ſtill? We live in the continual ſmart of the fruit of our own folly, and the hurts that we catch by our careleſs or inconſiderate walking, like children that often fall and cry; and would we ſtill live ſuch a life as this? The weakneſs of our faith, the darkneſs of our minds, the diſtance and ſtrangeneſs of our ſouls to God, are a continuall languiſhing and trouble to our hearts. How grievous is it to us that we can love him no more, nor be more aſſured of his love to us? that we find continually ſo much of the creature, and ſo little of God upon our hearts? that carnal affections are ſo eaſily kindled in us, and the Love of God will ſcarce be kept in any life, by the richeſt mercies, the moſt powerfull means, and by our greateſt diligence? O what a death is it to our hearts, that ſo many odious temptations ſhould have ſuch free acceſs, ſuch ready entertainment, ſuch ſmall reſiſtance, and ſo great ſucceſs? that ſuch horrid thoughts of unbelief ſhould look into our minds, and ſtay ſo long, and be ſo familiar with us? that the bleſſed myſteries of the Goſpel, and the ſtate of ſeparated ſouls, and the happineſs of the life to come, are known ſo ſlightly, and believ d ſo weakly and imperfectly, and meet with ſo many carnall queſtionings and doubts? that when we ſhould be ſolacing our ſouls in the fore-thoughts of heaven, we look toward it with ſuch ſtrangeneſs and amazement, as if we ſtaggered at the promiſe of God through unbelief; and there is ſo much Atheiſm in our Affections, God being almoſt as no God to them ſometime, and Heaven almoſt as no Heaven to them, that it ſhews there is too much in our underſtandings. O what a death is it to our minds, that when we ſhould live in the Love of Infinite Goodneſs, we find ſuch a remnant of carnal enmity, and God hath ſuch reſiſtance, and ſo narrow, ſo ſh ••• , ſo cold, ſo unkind entertainment in thoſe hearts that were made to love him, and that ſhould know and own no love but his? What a bondage is it, that our ſouls are ſo entangled with the creatures? and ſo detained from the love of God? and that we draggle on this earth, and can reach no higher, and the delightfull Communion with God, and a Converſation in Heaven, are things that we have ſo ſmall experience of? Alas, that we that are made for God, and ſhould live to him, and be ſtill upon his work, and know no other, ſhould be ſo byaſed by t e fleſh, and captivated by ſelf-love, and loſt at home, that our affections and intentions do hardly get above our ſelves, but there we are too prone to terminate them all; and loſe our God, even in a ſeeming Religiouſneſs, while we will be Gods to our ſelves! How grievous is it, that ſuch wonders and glorious appearances of God, as are contained in the incarnation, life and death of Chriſt, and in all the parts of the work of our Redemption, ſhould no more affect us then they do, nor take up our ſouls in more thankfull admiration, nor raviſh us into higher joyes! Alas, that Heaven commands our ſouls no more from earth! that ſuch an infinite glory is ſo near us, and we enjoy ſo little of it, and have no more ſavour of it upon our ſouls! That in the hands of God, and before his face we do no more regard him! That the great and wonderfull matters of our faith, do ſo little affect us, that we are tempted thereby to queſtion the ſincerity of our faith, if not the reality of the things believed: and that ſo little of theſe great and wondrous things appeareth in our lives, that we tempt the world, to think our faith is but a fancy. Is not all this grievous to an honeſt heart? and ſhould we not be ſo far weary of ſuch a life as this, as to be willing to depart and be with Chriſt?

If it would ſo much rejoyce a gracious ſoul, to have a ſtronger faith, a more lively hope, a more tender conſcience, a more humble ſelf-abhorring heart, to be more fervent in prayer, more reſolute againſt temptations, and more ſucceſsfully to fight againſt them; with what deſire and joy then ſhould we look towards Heaven, where we ſhall be above our ſtrongeſt faith and hope, and have no more need of the healing graces, or the healing Ordinances, nor be put upon ſelf-afflicting work, nor troubled with the temptations, nor terrified by the face of any enemy.

Now if we will vigorouſly appear for God, againſt a ſinfull generation, how many will appear againſt us? how bitterly will they reproach us? how falſly will they ſlander us, and ſay all manner of evil againſt us? and it is well if we ſcape the violence of their hands! and what ſhould be our joy in all theſe ſufferings, but that Great is our reward in heaven, Mat. 11, 12.

Alas, how we are continually here annoyed, by the preſence, and the motions, and the ſucc ſs of ſin in our ſelves and others! It dwelleth in us night and day; we cannot get it ſtay behind, no not when we addreſs our ſelves to God, not in our publike worſhip, or our ſecret prayers: not for the ſpace of one Lords Day, or one Sermon, or one Sacrament, in ordinary or extraordinary duty. O what a bleſſed day and duty would it be, in which we could leave our ſin behind us, and converſe with God in ſpotleſs innocency, and worſhip and adore him without the darkneſs, and ſtrangeneſs and unbelief, and dulneſs, and doubtings, and diſtractions, that are now our daily, miſeries? Can we have grace and not be weary of theſe corruptions? Can we have life, and not be pained with theſe diſeaſes? And can we live in daily pain and wearineſs, and not be willing of releaſe? Is there a gracious ſoul, that groaneth not under the burden of theſe miſeries? yea, in every prayer, what do we elſe but confeſs them, and lament them, and groan for help, and for deliverance? And yet ſhall we fear our day of freedom, and be loth that death ſhould bring us news, that our prayers are heard, and our groans have reached up to heaven and that the bonds of fleſh and ſin ſhall be diſſolved, and we ſhall have need to watch, and ſtrive, and fear, and complain, and ſigh, and weep no more? Shall the face of death diſcourage us from deſiring ſuch a beſſed day? When we have ſo full aſſurance, that at laſt this enemy alſo ſhall be deſtroyed? The Lord heal and pardon the Hypocriſie of our complaints, together with the unbelief and cowardlineſs of our ſouls! Do we ſpeak ſo much, and hear ſo much, and ſeem to do ſo much againſt ſin, and yet had we rather keep it ſtill, then be ſtript of it, together with the rags of our mortality? and yet had we rather dwell with ſin, in tempting, troubling, corruptible fleſh, then lay them by, and dwell with Chriſt? O Lord how lamentably have we loſt our wiſdom, and drowned our minds in fleſh and folly, by forſaking thee our light and life! How come our reaſonable ſouls to be ſo bewitched, as after all our convictions, complaints and prayers, to be ſtill more willing of our ſickneſs then of the remedy, and more afraid of this bitter Cup, then of the poyſon that lodgeth in our bowels, which it would expell! and that after all the labour we have uſ d, we had yet rather dwell with our greateſt enemy, then by a leſs to be tranſmitted to our deareſt friend! and had rather continue in a troubleſome, weary, reſtleſs life, then by the ſleep of death to paſs to Reſt.

And this ſin in others alſo is our trouble, though not ſo much as in our ſelves. It maketh thoſe our bitter enemies, whoſe good we moſt deſire and endeavour, and cauſeth the unthankfull world to requite us with malicious uſage, for telling them the ungratefull truth, and ſeeking their ſalvation. it makes our friends to be but half-friends; and ſome of them too like our enemies. It puts a ſting into the ſweeteſt friendſhip, and mixeth ſmart with all our pleaſures; It worketh us grief from precious mercies; and abateth the comfort of our near Relations; So that our ſmart by the pricks, is often greater then our pleaſure in the ſweetneſs of the Roſe. No friend is ſo ſmoothed, and ſquared to the temper and intereſt of another, but that ſome in equality and unevenneſs doth remain, which makes the cloſure to be leſs near and ſtedfaſt. Even family relations, are uſually ſo imperfectly jointed and cemented, that when the winds of tryal are any thing high, they ſhake the frame; and though they are but low, they find an entrance, and cauſe ſuch a coldneſs of affections, as is contrary to the nature and duty of the relations. Either a contrariety of opinions, or of natural temperature and humours, or elſe of the diſpoſitions of the mind; Sometime croſs intereſts, and ſometime paſſions and croſs words, do cauſe ſuch diſcontents and ſowrneſs, ſuch frowns or jealouſies, or diſtances, that our neareſt friends are but as ſackloth on our skins, and as a ſhoo too ſtrait for us, or as a garment that is unmeet, which pinch and trouble us in their uſe, and thoſe that ſhould be to us as the Apple of our eyes, are as the duſt or ſmoak to them, that vex or blind them. And the more we Love them, the more it greiveth us to be croſſed in our love. There is ſcarce any friend ſo wiſe, ſo good, ſo ſuitable to us, or ſo near, that we can alwayes pleaſe. And the diſpleaſure of a friend is as gravell in our ſhoos, or as Nettles in our bed, oft-times more grievous then the malice of an enemy. There is no ſuch doing as this in heaven: becauſe there is no ſuch gueſt as ſin. We ſhall love each other far more then we do here; and yet that Love ſhall never be inordinate , nor in the leaſt divert our love from God, but every Saint and Angel in the Society, ſhall be loved with moſt chaſte and pure affections, in a perfect ſubordination to the love of God; and ſo as that God himſelf in them, ſhall be the chiefeſt object of that love. It is there that our friends being freed from all their imperfections, do neither tempt us to a carnal Love, nor have any thing in them to diſcourage the love that is ſpirituall and pure. We have here our paſſionate friends, our ſelf-conceited friends, our unkind, unthankfull ſelfiſh friends; our mutable and unfaithfull friends; our contentious friends that are like to enemies: and who have uſed us more hardly then our friends? But when we come to God, we ſhall have friends that are like God, that are wholly good, and are participatively turned into Love; and haveing left behind them all that was unclean and noyſome, and troubleſome to themſelves, they have alſo caſt off all that could be troubleſome to us. Our love will be there without ſuſpicions, without interruptions, unkindneſſes and diſcontents, without diſappointments, fruſtrations and diſſatisfactions: For God himſelf will fully ſatisfie us; and we ſhall love his goodneſs and glory in his Saints, as well as immediately in himſelf. Our friends are now loſt at the turning of a ſtraw: the change of their intereſt, their company, their opinions, the ſlanders of back-biters, and miſ-repreſentations of malicious men, can cool their Love, and kill their friendſhip. But Heaven is a place of conſtant Love: The Love of Saints, as all things elſe, is there eternal: And yet it decline h not with age. It is a world of Love that we are haſting to: It is a life of love that we muſt there live, and a work of love, and perfect love that we muſt be there employed in for ever. If here we have a pure, a dear, a faithful friend, that is without falſe-heartedneſs and deceit, that loveth us as his own ſoul, how quickly is he ſnatcht away by death? and leaves us melted into tears, and mourning over his earthly relicts, and looking upward with grieved hearts, as the Diſciples did after their aſcending Lord, Acts 1. 9, 10, 11. We are left almoſt as lifeleſs by ſuch friends, as the body is left by the departed ſoul: We have nothing but grief to tell us that we live, and that our ſouls are not departed with them: we are left in greater lamentation, then if we had never known a faithfull friend. And alas, how quickly are they gone, when once God ſees them ripe for heaven? when Droans and Dullards live much longer. If we ſee a Saint thats clear of judgement, and low in humility, and naked-hearted in ſincerity, and that abounds in love to God and man, thats faithfull and conſtant to their friend, and is above the pride and vanities of this world, and doth converſe by a life of faith above, and is uſefull and exemplary in their generation; alas how ſoon are they ſnacht away! and we are left in our temptations, repining and murmuring at God, as Jonah, when his gourd was withered, as if the Lord had deſtinated this world to be the dwelling of unfaithfull, worthleſs men, and envied us the preſence of one eminent Saint, one faithfull friend, and one that (as Moſes when he had talkt with God) hath a face that ſhineth with the reflected raies of the heavenly glory: when inde d it is becauſe this world is unworthy of them, (Heb. 11.38.) not knowing their worth, nor how to uſe them, nor how to make uſe of them for their good: and becauſe when they are ripe and mellow for eternity, it is fit that God be ſerved before us, and that Heaven have the beſt, and that be left on earth that is earthly: Muſt Heaven be deprived of its inhabitants? Muſt a Saint that is ripe be kept from Chriſt, and ſo long kept from his inheritance, from the company of Angels, and the face of God, and all leſt we ſhould be diſpleaſed, and grudge at God for glorifying thoſe, whom he deſtinated to glory before the foundations of the world; and whom he purchaſed and prepared for Glory? Muſt there a place be empty, and a voice be wanting in the Heavenly Chore, leſt we ſhould miſs our friends on earth? Are we not haſting after them at the heels, and do we not hope to live with them for ever? and ſhall we grudge that they are gone a day, or week, or year before us? O fooliſh unbelieving ſouls! We mourn for them that are paſt mourning: and lament for our friends that are gone to Reſt, when we are left our ſelves in a vexatious, reſtleſs, howling wilderneſs! as if it were better to be here! we mourn and weep for the ſouls that are triumphing in their Maſters joy! And yet we ſay, we believe, and hope, and labour, and wait for the ſame felicity Shall the happineſs of our friends be our ſorrow and lamentation? O did we but ſee theſe bleſſed ſouls, and where they are, and what they are enjoying, and what they are doing, we ſhould be aſhamed to mourn thus for their change! Do you think they would wiſh themſelves again on earth? or would they take it kindly of you, if you could bring them down again into this world, though it were to reign in wealth and honour? O how would they diſdain or abhorr the motion, unleſs the commanding will of God did make it a part of their obedience! And ſhall we grieve that they are not here, when to be here, would be their grief?

But thus our lives are filled with griefs. Thus ſmiles and frowns, deſires and denyals, hopes and fruſtrations, endeavours and diſappointments, do make a quotidian ague of our lives. The perſons and the things we love, do contribute to our ſorrows, as well as thoſe we hate. If our friends are bad, or prove unkind, they gall and grieve us while they live: If they excell in holineſs, fidelity and ſuitableneſs, the dart that kills them, deeply woundeth us; and the ſweeter they were to us in their lives, the bitterer to us is their death We cannot keep a mercy, but ſin is ready to take it from us, or elſe to marr it, and turn it into Vinegar and Gall. And doth not Death (accidentally) befriend us, that puts an end to all theſe troubles, and lands us ſafe on the Celeſtiall ſhore, and puts us into the boſome of perpetual Reſt, where all is calm, and the ſtorms and billows that toſt us here, ſhall fear or trouble us no more? And thus Death ſhall make us ſome recompence at laſt, for the wrong it did us; and the mortal blow ſhall hurt us leſs then did the dreadfull apparition of it in our fore-thoughts. Let not our fears then exceed the cauſe; Though we fear the pangs & throws of travel, let us withall remember, that we ſhall preſently rejoyce, and all the holy Angels with us, that a ſoul is born into the world of glory: And Death ſhall gain us much more then it deprived us of.

DIRECTION X.

THE laſt Direction that I ſhall give you, to conquer the enmity of Death, is this: Give up your wills entirely to the will of God, as knowing that his will is your beginning and your end, your ſafety, your felicity and reſt, in which you ſhould gladly acquieſce. When you think of Death, remember who it is that ſends it; It is our Fathers meſſenger, and is ſent but to execute his will. And can there be any thing in the will of God, that his ſervants ſhould inordinately fear? Doubtleſs his Will is much ſafer and better for us then our own. And if in generall it were offered to our choice, Whether all particulars of our lives ſhould be diſpoſed of by Gods will or by ours, common reaſon might teach us to deſire, to be rather in Gods hands then our own. The fulfilling of his will, is the care and buſineſs of our lives: and therefore it ſhould be a ſupport and ſatisfaction to us at our death, that it is but the fulfilling of his will. His Juſtice and puniſhing will is good, though ſelfiſhneſs maketh it ungratefull to the offender. But his children that are dear to him, and taſte no evil but that which worketh for their good, have no cauſe to quarrell at his will: Whatſoever our ſureſt deareſt friends would have us take, or do, or ſuffer, we are ready to ſubmit to, as being confident they will do nothing for our hurt, (if they do but know what is for our good.) And ſhall we not more boldly truſt the will of God then of our deareſt friend? He knows what he hath to do with us, and how he will diſpoſe of us, and whether he will bring us; and his intereſt in us is more then ours in our ſelves; and ſhall we then diſtruſt him, as if we had to do with an enemy, or one that were evil, and not with love and infinite goodneſs? It is the will of God that muſt be the everlaſting Reſt, the Heaven, the pleaſure of our ſouls: And ſhall we now ſo fear it, and fly from it, as if it were our ruine? Look which way you will through all the world, your ſouls will never find repoſe, nor ſatisfying quietneſs and content but in the will of God. Let us therefore commit our ſouls to him, as to a faithfull Creator; and deſire unfeignedly the fulfilling of his will, and believe that there is no ground of confidence more firm. Abraham may boldly truſt his Son, his only Son, on the will of God: And Chriſt himſelf when he was to drink the bitter Cup, ſubmitteth his own naturall love of life to his Fathers will, ſaying, Not my will, but thine be done. It is a moſt unworthy abuſe of God, that we could be quiet and rejoyce, if our own wills, or our deareſt friends might diſpoſe of our lives, and yet are diſtreſſ d when they are at the diſpoſe of the will God.

But perhaps you will ſay, It is the error of my own will that hath procured my Death: if it had been meerly the fruit of the will of God, It could be eaſily ſatisfied. Anſw. Wo to us, if we had not ground of comfort againſt the errors of our own wills. When our deſtruction is of our ſelves, our help is of God. So much as is of our ſelves in it is evil: but ſo much as is of God is good. I do not ſay that you ſhould reſt in your own wills, nor in your own wayes, but in the will and wayes of God. The rod is good, though the fault that makes it neceſſary, be bad. The Chaſtiſing will is good, though the ſinning will be evil: And it is good that is intended to us, and ſhall be performed in the event.

Object. But how can we reſt in the angry afflicting will of God, when it is this that we muſt be humbled under: and it is the will of God that is the condemnation of the wicked. Anſw. The effect being from a twofold cauſe (the ſinning will of man, and the puniſhing will of God) is accordingly good as from the latter, and ſo far ſhould be loved and conſented to by all; and evil as from the former, and ſo may be abhorred: But to the Saints there is yet greater Conſolation: Though affliction is their grief, as it ſignifieth Gods diſpleaſure, and cauſeth the ſmart or deſtruction of the fleſh; yet it is their mercy, as as it proceedeth from the Love of God, and prepareth them for the greateſt mercies. And therefore ſeeing God never bringeth evil on them that Love him, but what is preparatory to a far greater good, we may well take comfort in our Death, that it is our Fathers will it ſhould be ſo.

Ʋſe 8.

IF Death ſhall be conquered as the laſt enemy, from hence Chriſtians may receive exceeding conſolation, as knowing that they have no enemy to their happineſs, but ſuch as ſhall be conquered by Chriſt; ſooner or later he will overcome them all. Let faith therefore foreſee the conqueſt in the conflict; and let us not with too much deſpondency hang down our heads before any enemy that we know ſhall be trodden down at laſt. We have burdenſome corruptions, that exerciſe our graces, and grieve the ſpirit, and wrong our Lord; but all theſe ſhall be overcome. Though we have heard, and read, and prayed, and meditated, and yet our ſins remain alive, they ſhall be conquered at laſt. Our Love, and Joy, and Praiſe ſhall be everlaſting; but our ignorance, and unbelief, and pride, and paſſion ſhall not be everlaſting: Our Holineſs ſhall be perfected and have no end: but our ſin ſhall be aboliſhed, have an end. Our friends ſhall abide with us for ever, and the holy love and communion of Saints ſhall be perfected in heaven: But our enemies ſhall not abide with us for ever, nor malice follow us to our, Reſt. The wicked have no comforts but what will have an end; and the fore-thought of that is ſufficient to imbitter even the preſent ſweetneſs. And the godly have no ſorrows but ſuch as are of ſhort continuance: And me thinks the fore-ſight of their end, ſhould ſweeten the preſent bitter Cup, and make our ſorrows next to none: We ſit weeping now in the midſt of manifold afflictions: But we foreſee the day when we ſhall weep no more, but all tears ſhall be wiped from our eyes, by the tende hand of our mercifull Redeemer. We are now afraid of love it ſelf, even of our dear and bleſſed Father, leſt he ſhould hate us, or be angry with us fo ever. But heaven will baniſh all theſe fears, when the perfect fruition of the eternal love hath perfected our Love. Our doubtings and perplexities of mind are many and grievous, but they will be but ſhort. When we have full poſſeſſion, we ſhall be paſt our doubts. Our work is now to pour out. our grieved ſouls into the boſome of ſome faithfull friend; or eaſe our troubled minds by complaining of our miſeries to our faithfull Paſtors, that from them we may, have ſome words of direction and conſolation: But O how different a work is it that we ſhall have in heaven? where no more complainings ſhall be heard from our mouths, for no more ſorrow ſhall poſſeſs our hearts; and we ſhall have no need of men to comfort us; but ſhall have comfort as naturally from the face of God, as we have light and heat in the ſummer from the Sun. When we all make one celeſtial Chore, to ſing the praiſes of the King of Saints, how unlike will that melody be to the broken muſick of ſighs, and groans, and lamentations, which we now take to be almoſt our beſt! We are now glad when we can find but words, and groans, and tears, to lament our ſin and miſery: But then our joy ſhall know no ſorrow, nor our voice any ſad and mournfall tune. And may we not bear a while the ſorrows that ſhall have ſo good an end? We ſhall ſhortly have laid by the hard, unprofitable, barren hearts, that are now our continuall burden and diſeaſe. Love not your corruptions, Chriſtians; but yet be patient under the unavoidable relicts that offend you; remembring that your conflict will end in conqueſt, and your faith, and watchfulneſs, and patience will be put to it but a little while. Who would not enter willingly into the fight, when he may before hand be aſſured, that the field ſhall be cleared of every enemy? All this muſt be aſcribed to our dear Redeemer. Had not he wrought the conqueſt, the enemies that vex us would have deſtroyed us, and the Serpent that now doth but bruiſe our heel, would have bruiſed our head: and the ſorrows that are wholeſome, ſanctified and ſhort, would have been mortall, venemous and endleſs.

What ſuffering then can be ſo great, in which a believer ſhould not rejoyce, when he is before hand promiſed a gracious end? What though at the preſent it be not joyous, but grievous (in it ſelf?) We ſhould bear it with patience, when we know that at laſt it ſhall bring forth the peaceable fruits of righteouſneſs to all them that are exerciſed thereby, Heb. 12.11. If we ſhould be alwayes abuſed, and alwayes unthankfully and unkindly dealt with, or alwayes under the ſcorns, or ſlanders, or perſecutions of unreaſonable men, or alwayes under our poverty, and toilſome labours, o alwayes under our pains and pining ſickneſſes, we might then indeed diſmiſs our comforts: But when we know that it will be but a little while, and that all will end in Reſt and Joy, and that our ſorrows are but preparing for thoſe Joyes, even Reaſon it ſelf is taught by Faith, to bid us rejoyce in all our tribulations, and to lift up the hands that hang down, and the feeble knees, Heb. 12.12. We make nothing to endure a ſudden prick, that by blood-letting we may prevent a long diſeaſe. The ſhort pain of pulling out a tooth, is ordinarily endured, to prevent a longer. A woman doth bear the pains of her travail, becauſe it is ſhort, and tends to the bringing of a child into the world. Who would not ſubmit to any labour or toyl for a day, that he might win a life of plenty and delight by it? Who would not be ſpit upon, and made the ſcorn of the world for a day, if he might have his will for it as long as he liveth on earth? And ſhould we not then cheerfully ſubmit to our momentany afflictions, and the troubles of a few dayes, (which are light, and mixt with a world of mercies,) when we know that they are working for us, a far more exceeding eternall weight of glory? 2 Cor. 4.17. Our clamorous and malicious enemies, our quarlelſome brethren, our peeviſh friends, our burdenſome corruptions and imperfections will ſhortly trouble us no more. As our life is ſhort, and but a dream and ſhadow, and therefore the pleaſures of this world are no better; ſo our troubles alſo will be no longer, and are but ſad dreams, and dark ſhadows, that quickly paſs away: Our Lord that hath begun and gone on ſo far, will finiſh his victories, and the laſt enemy ſhall ſhortly be deſtroyed.

And if the fearful doubting ſoul ſhall ſay, I know this is comfort to them that are in Chriſt; but what is it to me, that know not whether I have any part in him? I anſwer, 1. The foundation of God ſtill ſtandeth ſure: the Lord knoweth his own, even when ſome of them know not that they are his own. He knoweth his mark upon his ſheep, when they know it not themſelves. God doubteth not of his intereſt in thee, though thou doubt of thy intereſt in him: And thou art faſter in the arms of his Love, then by the arms of thy own faith: as the child is ſurer in the Mothers arms, then by its holding of the Mother. And moreover your doubts and fears are part of the evil that ſhall be removed, and your bittereſt ſorrows that hence proceed, ſhall with the reſt of the enemies be deſtroyed.

2. But yet take heed that you unthankfully plead not againſt the mercies which you have received, and be not friends to thoſe doubts and fears which are your enemies, and that you take not part with the enemy of your comforts. Why doſt thou doubt (poor humbled ſoul) of thy intereſt in Chriſt, that muſt make the conqueſt? Anſwer me but theſe few Queſtions from thy heart.

1. Did Chriſt ever ſhew himſelf unkind to thee? or unwilling to receive thee, and have mercy on thee? Did he ever give thee cauſe to think ſo poorly of his Love and grace, as thy doubts do intimate thou doſt? Haſt thou not found him kind when thou waſt unkind, and that he thought on thee when thou didſt not think on him? and will he now forget thee, and end in wrath that begun in Love? He deſired thee when thou didſt not deſire him, and give thee all thy deſires after him: and will he now croſs and deny the deſires which he hath cauſed? He was found of thee, (or rather found thee) when thou ſoughteſt not after him: and can be reject thee now thou crieſt and calleſt for his grace? O think not hardly of his wonderous grace, till he give thee cauſe. Let thy ſweet experiences be remembred, to the ſhame of thy cauſeleſs doubts and fears; and let him that hath loved thee to the death, be thought on as he is, and not as the unbelieving fleſh would miſrepreſent him.

Queſt. 2. If thou ſay that it is not his unkindneſs, but thy own that feeds thy doubts; I further ask thee, Is he not kind to the unkind? eſpecially when they lament their own unkindneſs? Thou art not ſo unkind to him as thou waſt in thy unconverted ſtate: and yet he then expreſt his Love in thy converſion: He then ſought thee when thou wenteſt aſtray, and brought thee carefully home into his Fold; and there he hath kept thee ever ſince: And is he leſs kind, now when thou art returned home? Doſt thou not know that all his children have their frowardneſs, and are guilty of their unkindneſſes to him? And yet he doth not therefore diſown them, and turn them out of his family; but is tender of them in their froward weakneſs, becauſe they are his own? How dealt he with the peeviſh prophet Jonah, that was [exceedingly diſpleaſed and very angry,] that God ſpared Nineve, leſt it ſhould be a diſhonour to his Propheſie; in ſo much that he wiſht that he might die and not live: and after repined at the withering of his gourd, and the ſcorching of the Sun that beat upon him? The Lord doth gently queſtion with him [Doſt thou well to be angry?] and after hence convince him that the mercy which he valued to himſelf, he ſhould not envy to ſo many, Jonah 4. How dealt he with the Diſciples, that fell aſleep, when they ſhould have watcht with Chriſt in the night of his great agony? He doth not tell them, [You are none of mine, becauſe you could not watch with me one hour;] but tenderly excuſeth that which they durſt not excuſe themſelves, [The ſpirit is willing, but the fleſh is weak,] When he was on the Croſs, though they all forſook him and fled, he was then ſo far from forſaking them, that he was manifeſting to admiration that exceeding love, that never would forſake them; and knoweſt thou not poor complaining ſoul, that the kindneſs of Chriſt overcometh all the unkindneſs of his children? and that his blood and grace is ſufficient to ſave thee, from greater ſins then thoſe that trouble thee? If thou hadſt no ſin, what uſe hadſt thou of a Saviour? Will thy Phyſitian therefore caſt thee off, becauſe thou art ſick?

Queſt. 3. Yea hath not Chriſt already ſubdued ſo many of thy enemies, as may aſſure thee he will ſubdue the reſt? and begun that life in thee, which may aſſure thee of eternal life? Once thou waſt a deſpiſer of God and his holy wayes: but now it is far otherwiſe with thee? Hath he not broken the heart of thy pride and worldlineſs, and ſenſuality and made thee a new creature? and is not this a pledge that he will do the reſt? Tell me plainly, hadſt thou rather keep thy ſin, or leave it? Hadſt thou rather have liberty to commit it, or be delivered from it? Doſt thou not hate it, and ſet thy ſelf againſt it as thy enemy? Art thou not delivered from the reign and tyranny of it, which thou waſt once under? And will not he perfect the conqueſt which he hath begun? He that hath thus far delivered thee from ſin, thy greateſt enemy, will deliver thee from all the ſad effects of it. The bleſſed work of the Spirit in thy Converſion, did deliver thee from the bondage of the Devil, from the power of darkneſs, and tranſlated thee into the Kingdom of Jeſus Chriſt; Then didſt thou enter the holy warfare, under his banners that was never overcome, in the victorious Army that ſhall ſhortly begin their everlaſting triumph. The ſin which thou hateſt and longeſt to be delivered from, and art willing to uſe Gods means againſt it, is the conquered enemy, which may aſſure thee of a full and finall conqueſt, ſuppoſing that thy hatred is againſt all known ſin, & that there is none ſo ſweet or profitable in thy account. which thou hadſt not far rather leave then keep.

Queſt. 4. Moreover art thou not truly willing to yield to all the terms of grace? Thou haſt heard of the yoak and burden of Chriſt, and of the conditions of the Goſpel, on which peace is offered to the ſinfull world: and what Chriſt requireth of ſuch as will be his Diſciples. What ſaith thy heart now to thoſe terms? Do they ſeem ſo hard and grievous to thee, that thou wilt venture thy ſoul in thy ſtate of ſin, rather then accept of them? If this were ſo, thou hadſt yet no part in Chriſt indeed. But if there be nothing that Chriſt requireth of thee, that is not deſirable in thy eyes: or which thou doſt not ſtick at, ſo far as to turn away from him, and forſake him, and refuſe his Covenant and grace rather then ſubmit to ſuch conditions, thou art then in Covenant with him, and the bleſſings of the Covenant belong to thee. Canſt thou think that Chriſt hath purchaſed, and offered, and promiſed that which he will not give? Hath he ſent forth his Miniſters, and commanded them to make the motion in his name, and to invite and and compell men to come in, and to beſeech them to be reconciled to God, and that yet he is unwilling to accept thee when thou doſt conſent? If Chriſt had been unwilling, he had not ſo dearly made the way, nor begun as a ſuitor to thy ſoul, nor ſo diligently ſought thee as he hath done. If the bleſſings of the Covenant are thine, then Heaven is thine, which is the chiefeſt bleſſing: And if they be not thine, it is not becauſe Chriſt is unwilling, but becauſe thou art unwilling of his bleſſings on his terms: Nothing can deprive thee of them but thy refuſal: Know therefore aſſuredly, whether thou doſt conſent thy ſelf to the terms of Chriſt, and whether thou art truly willing that he be thy Saviour; and if thy conſcience bear thee faithfull witneſs, that it is ſo, diſhonour not Chriſt then ſo far as to queſtion, whether he be willing, who hath done ſo much to put it out of doubt. The ſtop is at thy will, & not at his. If thou know that thou art willing, thou maiſt know that Chriſt & his benefits are thine. And if thou be not willing, what makes thee wiſh, and groan, and pray, and labour in the uſe of means? Is it not for Chriſt and his benefits that thy heart thus worketh, and thou doſt all this? Fear not then if thy own hand be to the Covenant, it is moſt certain that the hand of Chriſt is at it.

Queſt. 5. Moreover, I would ask thee, Whether thou ſee not a beauty in Holineſs, which is the Image of Chriſt, and whether thy ſoul do not deſire it even in perfection? So that thou hadſt rather, if thou hadſt thy choice, be more Holy, then more rich or honourable inm the world! If ſo, be aſſured that it is not without Holineſs, that thou chooſest and preferreſt Holineſs? Hadſt thou not rather have more faith, and hope, and love to God, and patience and contentment, and communion with Chriſt, then have more of the favour and applauſe of many, or of the riches or pleaſures of this world? If ſo, I would know of thee, whether this be not from the ſpirit of Chriſt within thee? and be not his Image it ſelf upon thee? and the motions of the new and heavenly nature, which is begotten in thee by the Holy Ghoſt? Undoubtedly it is. And the ſpirit of Chriſt thus dwelling in thee, is the earneſt of thy inheritance. Doſt thou find the ſpirit of Chriſt thus working in thee, cauſing thee to love Holineſs, and hate all ſin, and yet canſt thou doubt of thy part in Chriſt?

Queſt. 6. Moreover canſt thou not truly ſay, that Chriſts friends, ſo far as thou knoweſt them, are thy friends, and that which is againſt him, thou takeſt as againſt thy ſelf? If ſo, undoubtedly, thy enemies alſo are to him as his enemies, and he will lay them at thy feet. Thy troubles are as his troubles, and in all thy afflictions he is as carefull of thy good, as if he himſelf were thereby afflicted. Fear not thoſe enemies that Chriſt takes as his own. It is he that is engaged to overcome them.

And now when Conſcience it ſelf beareth witneſs, that thus it is with thy ſoul, and that thou wouldſt fain be what God would have thee be, and deſireſt nothing more then to be more like him, and nearer to him, and deſireſt no kind of life ſo much, as that in which thou maiſt be moſt ſerviceable to him: Conſider what a wrong it is then to Chriſt, and to the honour of his Covenant and grace, & to thy poor dejected ſoul, that thou ſhouldſt lie queſtioning his love and thy part in him, and looking about for matter of accuſation or cauſeleſs ſuſpicion againſt his ſpirit working in thee? and that thou ſhouldſt caſt away the joy of the Lord which is thy ſtrength, and gratifie the enemy of thy peace? When ſickneſs is upon thee, and death draws nigh, thou ſhouldſt then with joy lift up thy head, becauſe thy warfare is almoſt accompliſhed, and thy Saviour ready to deliver thee the Crown. Is this a time to fear and mourn, when thou art entring into endleſs joy? Is it a time of lamentation, when thou art almoſt moſt at thy journeyes end, and ready to ſee thy Saviours face, and to take thy place in the Heavenl Jeruſalem, amongſt thoſe millions of holy ſouls that are gone before thee? Is it ſeemly for thee to lament thus at the door, when they are feaſted with ſuch unconceivable joys within? Doſt thou know what thy Brethren are now enjoying, & what the Heavenly Hoſt are doing? how full they are of God, and how they are raviſhed with his Light and Love? and canſt thou think it ſeemly to be ſo unlike them, that art paſſing to them? I know there is ſuch difference between imperfection and perfection, and between earth and heaven, that it juſtifieth our moderate ſorrows, and commandeth us to take up infinitely ſhort of their delights, till we are with them. But yet let there not be too great a diſproportion between the members of Jeſus Chriſt. We have the ſame Lord: and the ſame ſpirit; and all that is theirs in poſſeſſion is in right and title ours. They are our elder brethren, and being at age, have poſſeſſion of the inheritance: but we that are yet in the lap of the Church on earth, our mother, and in the arms of our Fathers grace, are of the ſame family, and have the ſame nature in our low degree. They were once on earth as low as we: and we ſhall be ſhortly in heaven, as high as they: Am I now in fleſh, in fears, in griefs? ſo was David, and Paul, and all the Saints, awhile ago: yea and Chriſt himſelf. Am I beſet with ſin, and compaſſed with infirmities, and racked by my own diſtempered paſſion? ſo were the many Saints now glorified, but the other day. Elias was a man ſubject (ſaith James,) to like paſſions as we are, Jam. 5.17. Am I maliced by diſſenting adverſaries? Do they privily lay ſnares for me, and watch my halting, and ſeek advantage againſt my name, and liberty and life? ſo did they by David, and many other now with Chriſt? But now theſe enemies are overcome. Art thou under pains, and conſuming ſickneſſes? are thine eyes held waking, and doth trouble and ſorrow waſte thy ſpirit? doth they fleſh in thy heart fail thee, and thy friends prove ſilly comforters to thee? So was it with thoſe thouſands that are now in Heaven, where the night of calamities is paſt, and the juſt have dominion in the morning, and glory hath baniſhed all their griefs, and joyes have made them forget their ſorrows, unleſs as the remembrance of them doth promote thoſe joyes. Are thy friends lamenting thee, and grieved to ſee the ſigns of thy approaching death? do they weep when they ſee thy pale face, and conſumed body, and when they hear the ſighs and groans? Why thus it was once with the millions that are now triumphing with their Lord? They lay in ſickneſs, and underwent the pains, and were lamented by their friends, as thou art now. Even Chriſt himſelf was once in his agony, and ſome ſhakt the head at him, and other pittied him, who ſhould rather have wept for themſelves, then for him: This is but the paſſage from the womb of mortality, into the life of immortality, which all the Saints have paſt before thee, that are now with Chriſt. Doſt thou fear the dreadfull: face of death? Muſt thy tender fleſh be turned t rotneſs and duſt? and muſt thou lie in darkneſs till the Reſurrection, and thy body remain as the Common earth? And is not this the caſe of all thoſe millions, whoſe ſouls now ſee face of Chriſt? Did they not lie as thou doſt, and die as thou muſt, and paſs by death to the life which they have now attained? O then commit thy ſoul to Chriſt, and be quiet and comforted in his care and love. Truſt him as the Mid-wife of thy departing ſoul, who will bring it ſafe into the light and life, which thou art yet ſuch a ſtranger to. But it is not ſtrange to him, though it be ſtrange to thee.

What was it that rejoyced thee all thy life, in thy prayers, and ſufferings, and labours? was it not the hopes of heaven? And was Heaven the ſpring and motive of thy obedience, and the comfort of thy life? and yet wilt thou paſs into it with heavineſs? and ſhall thy approaches to it be thy ſorrows? Didſt thou pray for that which thou wouldſt not have? Haſt thou laboured for it, and denyed thy ſelf the pleaſures of the world for it? and now art thou afraid to enter in? Fear not poor ſoul! Thy Lord is there; Thy husband, and thy head, and life is there. Thou haſt more there, a thouſand fold more then thou haſt here. Here thou muſt leave poor mourning friends, that languiſh in their own infirmities, and troubled thee as well as comforted thee, while thou waſt with them, and that are haſting after thee, and will ſhortly overtake thee. But there thou ſhalt find the ſouls of all the bleſſed Saints, that have lived ſince the Creation till this age: that are all uncloathed of the rags of their mortality, and have laid by their frailties with their fleſh, and are made up of holineſs, and prepared for joy, and will be ſuitable companions for thee in thy joyes. Wy ſhouldſt thou be afraid to go the way that all the Saints have gone before thee? Where there is one on earth, how many are there in Heaven? And one of them is worth many of us. Art thou better then Noah, and Abraham, and David? then Peter & Paul and all the Saints? Or doſt thou not love their names, and wouldſt thou not be with them? Art thou loath to leave thy friends on earth? And haſt thou not far better and more in heaven? Why then art thou not as loth to ſtay from them? Suppoſe that I, and ſuch as I, were the friends that thou art loth to leave: What if we had dyed long before thee? If it be our company that thou loveſt, thou ſhouldſt then be willing to die, that thou maiſt be with us. And if ſo, why then ſhouldſt thou not be more willing to die, and be with Chriſt and all his holy ones, that are ſo much more excellent then we? Wouldſt thou have our company? Remove then willingly to that place, where thou ſhalt have it to everlaſting: and be not ſo loth to go from hence, where neither thou nor we can ſtay. Hadſt thou rather travail with us, then dwell with us? and rather here ſuffer with us then reign in heaven with Chriſt and us?

O what a brutiſh thing is fleſh? What an unreaſonable thing is unbelief? Shall we believe, and fly from the end of our belief? Shall we hope, and be loth to enjoy our hopes? Shall we deſire and pray, and be afraid of attaining our deſires, and leſt our prayers ſhould be heard? Shall we ſpend our lives in labour and travail, and be affraid of coming to our journeys end? Do you love l fe, or do you not? If not, why are you afraid of death? If you do, why then are you loth to paſs into everlaſting life? You know there is no hope of immortality on earth: Hence you muſt paſs whether you will or not, as all your fathers have done before you, It is therefore in heaven or nowhere, that endleſs life is to be had. If you can live here for ever, do. Hope for it, if any have done ſo before you Go to ſome man of a thouſand years old, and ask him how he made ſhift to draw out his life ſo long: But if you know that man walketh here in a vain ſhew, and that his life is as a ſhadow, a dream, a poſt, and that all theſe things ſhall be d ſſolved, and the faſhion of them paſſeth away, is it not more reaſonable that we ſhould ſet our hearts on the place where there is hopes of our continuance, then where there is none •• and where we muſt live for ever, then where we muſt be but for ſo ſhort a time?

Alas, poor darkned, troubled ſoul! Is the preſence of Chriſt leſs deſirable in thy eyes, then the preſence of ſuch ſinfull worms as we, whom thou art loth to part with? Is it more grievous to thee to be abſent from us, then from thy Lord; from earth then from heaven; from ſinners, then from bleſſed Saints: from trouble and frailty, then from glory? Haſt thou any thing here that thou ſhalt want in Heaven, Alas, that we ſhould thus draw back from Happineſs, and follow Chriſt ſo heavily and ſadly into life! But all this is long of the enemies that now moleſt our peace: Indwelling ſin, and a flattering world, and a brutiſh fleſh, and interpoſing death, are our diſcouragments that drive us back. But all theſe enemies ſhall ſhortly be overcome.

Fear not death then, let it do its worſt. It can give thee but one deadly gripe that ſhall kill it ſelf, and prove thy life: as the Waſp that leaves its ſting behind, and can ſting no more. It ſhall but ſnuff the Candle of thy life, and make it ſhine brighter when it ſeems to be put out. It is but an undreſſing, and a gentle Sleep. That which thou couldſt not here attain, by all our preaching, and all thy prayers, and cares, and pains, thou ſhalt ſpeedily attain by the help of death. It is but the meſſenger of thy gracious Lord, and calleth thee to him, to the place that he hath prepared.

Hearken not now to the great deceiver, that would draw thee to unbelief, and cauſe thee to ſtagger at the promiſes of God, when thou haſt followed him ſo far, and they are near to the full performance. Believe it as ſure as thou believeſt that the Sun doth ſhine upon thee, that God cannot lie; he is no deceiver: it was his meer love and bounty that cauſed him to make the promiſes, when he had no need for himſelf to make them: and ſhall he be then unfaithfull, and not fulfill the promiſes which he hath freely made? Believe it, faith is no deluſion: It may be folly to truſt man; but it is worſe then folly not to truſt God. Believe it, Heaven is not a ſhadow, nor the life of faith and holineſs a dream. Theſe ſenſible things have leaſt reality: Theſe groſſer ſubſtances, are moſt droſſy, deluſory and baſe. God is a Spirit, who is the prime being, and the cauſe of all created beings. And the Angels amd other celeſtiall inhabitants, that are neareſt to him, are furtheſt from corporeity; and are ſpirits likeſt unto God. The further any thing is from ſpirituality, the further from that excellency and perfection, which the creatures neareſt God partake of. The earth is baſer then the air and fire: The droſſy fleſh is baſer then the ſoul. And this lumpiſh, dirty viſible world, is incomparably below that Spiritual world, which we believe and wait for: And though thy conceptions of ſpirits and the ſpiritual world, are low, and dark, and much unſatisfying; remember ſtill that thy head is there; and it belongeth to him to know what thou ſhalt be, till thou art fit to know it, which will not be till thou art fit to enjoy it. Be ſatisfied that thy Father is in Heaven, and that thy Lord is there, and that the Spirit that hath been ſo long at work within thee, preparing thee for it, dwelleth there: And let it ſuffice thee that Chriſt knoweth what he will do with thee, and how he wilt employ thee to all eternity. And thou ſhalt very ſhortly ſee his face, and in his light thou ſhalt b hold that light that ſhall fully ſatisfie thee, and ſhame all thy preſent doubts and fears, and if there were ſhame in heaven, would ſhame thee for them.

Ʋſe 9.

FROM the Enmity of Death, and the neceſſity of a Conqueſt, we may ſee what a wonderfull mercy the Reſurrection of Chriſt himſelf was to the Church, and what uſe we ſhould make of it for the ſtrengthening of our faith. It was not only impoſſible to man to conquer death by his own ſtrength, and therefore it muſt be conquered by Chriſt; but it was alſo beyond our power to believe it, that ever the dead ſhould riſe to life, if Chriſt had not riſen as the firſt fruits, and convinced man, by eye-ſight, or certain teſtimony, that the thing is poſſible and already done. But now what a pillar is here for faith? What a word of Hope and Joy is this, that [Chriſt is riſen?] With this we will anſwer a thouſand Cavils of the tempter, and stop the mouth of the enemies of our faith, and profligate our infidelity. As unlikely as it ſeems to fleſh and blood, ſhall we ever doubt whether we ſhall riſe again, when the Lord came down in fleſh among us, that he might die and riſe again himſelf, to ſhew us as to our faces that we ſhall riſe? This is the very Goſpel which we preach, and by which we muſt be ſaved; that Chriſt died for our ſins according to the Scriptures, and was buryed, and that he roſe again the third day according to the Scriptures; and that he was ſeem of Cephas, then of the twelve, and after that he was ſeen of above five hundred Brethren at once, of wh m the greater part remained alive, when Paul wrote this, who was the laſt that ſaw him, 1 Cor. 15.1, 2, 3, 4, 5, 6. Read over this Chapter again and again, where our Reſurection is proved by the Reſurrection of Chriſt.

No wonder therefore that the Chruch in all ages ever ſince the very day of Chriſts Reſurrection, hath kept the firſt day of the week as a holy feſtivall, in remembrance of it: Wherein though they commemorated the whole work of our Redemption, yet was it from the Reſurrection as the moſt glorious part, that the ſpirit of Chriſt did chooſe the day, This hath been the joyfull day to the Church this 1625. years, or thereabouts: in which the ancicient Chriſtians would aſſemble themſelves together, ſaluting one another with this joyfull word, [The Lord is riſen.] And this is the day that the Lord hath bleſſed, with the new birth and reſurrection of millions of ſouls. So that it is moſt probable that all the ſix dayes of the week have not begot half ſo many ſouls for heaven, as this bleſſed day of the Lords Reſurrection hath done. Let Infidels then deſpiſe it, that believe not Chriſts Reſurrection; but let it ſtill be the Churches joyfull day. This was the Lords doing, and it is marvelous in our eyes: This is the day which the Lord hath made: we will be glad and rejoyc there in, Pſal. 118.23, 24. In it, Let us ſing unto the Lord; let us make a joyfull noiſe to the Rock of our ſalvation. Let us come before his preſ nce with thanksgiving, and make a joyfull noiſe to him with Pſalms, Pſal. 95.1, 2. Every day let us remember the Lords Reſurrection: but on this day let the joyfull commemoration of it be our work.

We may ſee by the witneſs of the Apoſtles, and their frequent preaching the Reſurrection of Chriſt, as if it were the ſum of all the Goſpell, that this is a point that faith muſt eſpecially build and feed upon, and that we muſt make the matter of our moſt frequent meditations O what vigor it addeth to our faith, when we are encountred by the ſight of death, and of a grave, to remember ſeriouſly that [Chriſt is riſen.] Did he take fleſh purpoſe y that he might die and riſe, and ſhew us how he will raiſe his members? and will he after all this break his promiſe, and leave us in the duſt for ever? it cannot be. Hath he conquered death for himſelf alone, and not for us? Hath he taken our Nature into Heaven, to be there alone and will he not have all his members with him? Remember then Chriſtian, when thou lookeſt on thy grave, that Chriſt was buried, and hath made the grave a bed of reſt, that ſhall give up her truſt, when his Trumpet ſounds: And that his Reſurrection is the pledge of ours. Keep therefore thy riſing and glorified Lord continually in the eye. If Chriſt were not riſen, our preaching were vain, and your faith were vain, and all men were miſerable, but we moſt miſerable, that ſuffer ſo much for a life which we had no ground to hope for, 1 Cor. 15.14, 17, 19. But now we have an Argument that infidelity it ſelf is aſhamed to encounter with; that hath been the means of the converſion of the Nations unto Chriſt; by which we may put even death it ſelf to a defiance; as knowing it is now a conquered thing. If it could have held Chriſt captive, it might alſo have held us. But he being Risen, we ſhall ſurely riſe. Write it therefore Chriſtians upon your hearts; mention it more in your conference for the encouragement of your faith; Write it on the gravestones of your friends, that [CHRIST IS RISEN,] and that [BECAUSE HE LIVETH WE SHALL LIVE ALSO,] and that [OUR LIFE IS HID WITH CHRIST IN GOD] though we are dead; and when he ſhall appear who is our Life, we ſhall alſo appear with him in glory,] John 14.19. Col. 3.3, 4. Though we muſt be ſown in corruption, in weakneſs, and dishonour, we ſhall be raiſed in incorruption, ſtrength, and honour, 1 Cor. 15.42, 43. While our ſouls behold the Lord in glory, we may bear with the winter that befalls our fleſh, till the ſpring of Reſurrection come. [Knowing that he that raiſed up the Lord Jeſus, ſhall alſo raiſe us up by Jeſus.— For which cauſe we faint not; but though our outward man periſh, yet the inner man is renewed day by day, —while we look not at the things whic are ſeen, but at the things which are not ſeen: For the things which are ſeen are temporal, but the things which are not ſeen are eternall, 2 Cor 4.14, 15, 16, 17, 18.] As we are riſen with Chriſt to newneſs of life, ſo well ſhall riſe with him to glory.

Ʋſe 10.

LAſtly, if Death be the laſt enemy to be deſtroyed at the Reſurrection, we may learn hence, how earneſtly believers ſhould long and pray for the ſecond coming of Chriſt, when this full and finall conqueſt ſhall be made. Death ſhall do much for us; but the Reſurrection ſhall do more. Death ſends the ſeparated ſoul to Chriſt: but at his coming, both ſoul and body ſhall be glorified. There is ſomewhat in death that is penal, even to believers: but in the coming of Chriſt, and their Reſurrection, there is nothing but glorifying grace. Death is the effect of ſin, and of the firſt ſentence paſſed upon ſinners: but the Reſurrection of the juſt is the finall deſtruction of the effects of ſin. And therefore though the fears of Death may perplex us, me thinks we ſhould long for the coming of Chriſt, there being nothing in that, but what tends to the deliverance and glory of the Saints. Whether he will come before the general Reſurrection, and reign on earth a thouſand years, which ſome expect, I ſhall not preſume to paſs my determination. But ſure I am, it is the work of faith, and Character of his people to love his appearance, 2 Tim. 4.8 and to wait for the Son of God from Heaven, whom be raiſed from the dead, even Jeſus who delivered us from the wrath to come, 1 Theſ. 1.10. and to wait for the coming of our Lord Jeſus Chriſt, 1 Cor. 1.7. and t wait for the adoption, the redemption of our bodies, with inward gr anings, Rom. 8.23. O therefore let us pray more earneſtly for the coming of our Lord! and that [the Lord would direct our hearts into the love of God, and into the patient waiting for Chriſt,] 2 Theſ. 3.5. O bleſſed day, when the glorious appearing of our Lord ſhall put away all his ſervants ſhame, and ſhall communicate Glory to his members, even to the bodies that had lain ſo long in duſt, that to the eye of fleſh there ſeemed to be no hope! Though the Majeſty and glory will cauſe our Reverence, yet it will not be our terror, to the diminution of our joy. It is his enemies that would not have him rule over them, whom he cometh to deſtroy, Luke 19.27. [Behold the Lord cometh with ten thouſand of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard ſpeeches which ungodly ſinners have ſpoken againſt him, as Henoch the ſeventh from Noah propheſied, Jud. 14.15. But the precious faith of the Saints, ſhall be found, to praiſe, and honour, and glory at the appearing of Jeſus Chriſt, 1 Pet. 1.7. When the chief Shepherd ſhall appear, we ſhall receive a crown of glory that fadeth ot away, 1. Pet. 5.4. He that was once ffered to bear the ſins of many, (and n w appeareth for us in the preſence of God) ſhall unto them that look for him appear the ſecond time, without ſin, to ſalvation.] Heb. 9.24, 28. And when Chriſt who is our life ſhall appear, then ſhall we alſo appear with him in glory, Col. 3.4. The Lord ſhall then come to be glorified in his Saints, and admired in all them that believe in that day, 2 Theſ. 1.10. This is the day that all believers ſhould long, and hope, and wait for, as being the accompliſhment of all the work of their redemption, and all the deſires and endeavours of their ſouls. It is the hope of this day that animateth the holy diligence of our lives, and makes us turn from the careleſneſs and ſenſuality of the world: [For the grace of God that bringeth ſalvation, hath appeared unto all men; teaching us, that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world: looking for that bleſſed hope, and the glorious appearing of our great God, and our Saviour Jeſus Chriſt,] Tit. 2.11, 12, 13. The heavens and the earth that are now, are kept in ſtore by the word of God, reſerved unto fire, againſt the day of judgement, and perdition of ungodly men. And though the Lord ſeem to delay, he is not ſlack of his promiſe (as ſome men count ſlackneſs:) for a day is with him as a thouſand years, and a thouſand years but a a day. But the day of the Lord will come as a Thief in the night, in the which the heavens ſhall paſs away with a great noiſe, and the elements ſhall melt wth fervent heat: the earth alſo and the works that are therein ſhall be burnt up. Seeing then all theſe things ſhall be diſſ lved, what manner of perſons ought we to be in all holy converſation and godlineſs; looking for, and haſting unto the coming of the day of God, wherein the heavens being on fire ſhall be diſſolved, and the elements melt with fervent heat! But we according to his promiſe, look for new heavens; and a new earth, wherein dwelleth righteouſneſſ,] 2 Pet. 3.7, 8, 9, 10, 11, 12, 13.

Beza marvelleth at Tertullia for ſaying that the Chriſtians in their holy aſſemblies prayed pro mora finis (Apologet. c. 39.) And ſo he might well enough, if it were not that to Chriſtians the Glory of God is dearer then their own felicity, and the ſalvation of millions more precious then the meer haſtening of their own; and the glory of the Church more deſirable then our perſonall glory; and the hallowing of Gods name were not to be prayed for before the coming of his Kingdom; and the Kingdom of grace muſt not neceſſarily go before the Kingdom of glory. But as much as we long for the coming of our Lord, we are content to wait till the Elect be gathered; and can pray that he will delay it, till the Univerſal Body be made up, and all are called that ſhall be glorified. But to our ſelves, that are brought out of Aegypt into the Wilderneſs, how deſirable is the promiſed Land? When we think on our own intereſt, we cry [Come Lord Jeſus, Come quickly:] The ſooner the better. Then ſhall our eyes behold him, in whom we have believed: Not as he was beheld on earth in his deſpiſed ſtate; but as the glorious King of Saints, accompanied with the Celeſtial Hoſt, coming in flaming fire to render vengeance to the rebellious, and Reſt and Joy to believing ſouls, that waited for this day of his appearance. Then faith and patience ſhall give up their work and ſight, and fruition, and perfect love, ſhall everlaſtingly ſucceed them. The rage of perſecutors ſhall no more affright us: the folly of the multitude ſhall no more annoy us: the falſeneſs of our ſeeming ſelfiſh friends ſhall no more betray us: the pride of ſelf-conceited men ſhall no more diſtu b us: the turbulency of men diſtracted by ambition ſhall caſt us no more into confuſions. The Kingdom that we ſhall poſſeſs ſhall not be lyable to mutations, nor be toſſed with pride and faction as are theſe below. There is no monethly (or annual) change of Governours and Laws, as is in Lunatick Common-wealths: but there will be the ſame Lord and King, and the ſame Laws and Government, and the ſame Subjects and obedience, without any mutinies, rebellions, or diſcontents, to all eternity. The Church of which we ſhall then be members, ſhall not be divided into parties, and factions, nor the members look ſtrangely at each other, becauſe of difference of opinions, or diſtance of affections, as now we find it, to our daily grief, in the militant Church. We ſhall then need no tedious debates to reconcile us: Unity will be then quickly and eaſily procured. There will be no falling out in the preſence of our Lord. There will be none of that darkneſs, uncharitableneſs, ſelfiſhneſs, or paſſion left, that now cauſeth our diſſentions. When we have perfect Light, and perfect Love, the perfect Peace will be eaſily attained, which here we labour for in vain. Now there is no peace in Church or State, in Cities or Countreys, in families, or ſcarce in our own ſouls. But when the glorious King of peace hath put all his enemies under his feet, what then is left to make diſturbance? Our enemies can injure us no more, for it is then their portion to ſuffer for all their former injuries to Chriſt and us: Our friends will not injure us (as here they do;) becauſe their corruption and weakneſs is put off, and the relicts of ſin, that cauſed the trouble, are left behind. O that is the ſight that ſaith prepareth for, that is the day, the bleſſed day, that all our dayes are ſpent in ſeeking, and waiting, and praying for; then ſhall the glory of holineſs appear, and the wiſdom of the Saints be juſtified by all, that now is juſtified by her childre ! Then it ſhall be known, Whether faith or unbelief, whether a heavenly or earthly mind and life, was the wiſer and more juſtifiable courſe: then ſhall all the world diſcern between the righteous and the wicked, between them that ſerve God, and them that ſerve him not, Mal. 3.18. Then ſin (that is now ſo obſtinately defended, and juſtified by ſuch fooliſh cu ning) ſhall never more find a tongue to plead for it, or a Patron to defend it more. Then where is the man that will ſtand forth and break a jeſt at godlineſs, or make a ſcorn of the holy diligence of believers? How pale then will thoſe faces look, that here were wont to jear at piety What terror will ſeize upon thoſe hearts, that here were wont to make themſelves ſport at the weakneſſes of the upright ſervants of the Lord? That is t •• day that ſhall rectifie all judgements, and cure the errors and contemptuous thoughts of an holy life, which no perſwaſions now can cure; that is the day that ſhall ſet all ſtraight, that now ſeems crooked; and ſhall ſatiſfie us to the full, that God was juſt, even when he proſpered his enemies, and afflicted the ſouls that loved him and walkt in their integrity before him. We ſhall then ſee that which ſhall fully ſatisfie us of the reaſon and equity of all our ſufferings, which here we underwent; we ſhall marvail no more that God lets us weep, and groan, and pray, and turns away his face, and ſeems not to regard us. We ſhall then find that all our groans were heard, & all our tears and prayers did ſucceed, which we ſuſpect d had been loſt. We ſhall then find that a duty performed in ſincerity, through all our lives, was never loſt; no nor a holy thought; nor a Cup of cold water that from holy love we gave to a Diſciple. We ſhall then ſee that our murmurings, and diſcontents, and jealous unbelieving thoughts of God, which ſickneſs, or poverty, or croſſes did occaſion, were all injurious to the Lord, and the fruit of infirmity; and that when we queſtioned his Love on ſuch accounts, we knew not what we ſaid. We ſhall then ſee that Death, and grave, and Devils, were all but matter for the glorifying of grace, and for the triumph of our Lord and us.

Up then my ſoul, and ſhake off thy unbelief and dulneſs; Look up, and long, and meet thy Lord. The more thou art afraid of death, the more deſire that bleſſed day, when mortality ſhall be ſwallowed up of life, and the name of death ſhall be terrible no more. Though death be thy enemy, there is nothing but friendly in the coming of thy Lord. Though death diſſolve thy nature, the Reſurrection ſhall reſtore it, and make thee full reparation with advantage.

How glad would I have been to have ſeen Chriſt, but with the Wiſe Men in the Manger! or to have ſeen him diſputing with the Doctors in his Child-hood in the Temple, or to have ſeen him do his Miracles, or heard him Preach; much more to have ſeen him as the three Diſciples, in his transfiguration; or to have ſeen him after his reſurrection, and when he aſcended up to heaven. But how far is all this below the ſight that we ſhall have of him when he comes in glory! when the brightneſs of his ſhining face ſhall make us think the Sun was darkneſs: and the glory of his attendance ſhall make us think what a ſordid thing, and childiſh foolery was all the glory of this world! The face of Love ſhall be then unvailed, and raviſh us into the higheſt Love and Joy, that our natures are capable of. Then doubt, and fear, and grieve if thou canſt! What then wilt thou think of all theſe diſquieting diſtruſtfull thoughts that now ſo wrong thy Lord and thee? If going into the Sanctuary, and fore-ſeeing the end, can cure our brutiſh miſapprehenſions of Gods providences, (Pſal. 73.17.) how perfectly will they be cured, when we ſee the glorious face o Chriſt, and behold the New Jeruſalem in its glory, and when we are numbred with the Saints that judge the world? We ſhall never more be tempted then, to condemn the generation of the juſt, nor to think it vain to ſerve the Lord, nor to envy the proſperity of the wicked, nor to ſtagg r at the promiſe through unbelief; nor to think that our ſickneſs, death and grave, were any ſigns of unkindneſs or unmercifulneſs in God. We ſhall then be convinced that ſight and fleſh were unfit to cenſure the wayes of God, or to be our guides.

Haſten O Lord, this bleſſed day! Stay not till Faith have left the earth; and infidelity, and impiety, and tyranny have conquered the reſt of thine inheritanc ! Stay not till ſelfiſh uncharitable pride hath vanquiſhed love and ſelf-denyal, and planted its Colonies of Hereſie, confuſion and cruelty in thy dominions: and Earth and Hell be turned into one. Stay not till the eyes of thy ſervants fail, and their hearts and hopes do faint and languiſh with look ng and waiting for thy ſalvation. But if yet the day be not at hand, O keep up Faith, and Hope, and Love, till the Sun of perfect Love ariſe, and Time hath prepared us for Eternity, and Grace for Glory.

FINIS.
Some imitable paſſages of the life of Elizabeth, late Wife of Mr. Joſeph Baker.

THough I ſpoke ſo little as was next to n thing, of our de r deceaſed friend, it was not becauſe I w nted ma ter, or thought it unmeet: But I uſe it but ſeldom, leſt I raiſe expectations of the like, where I cannot conſcionably perform it. But he that hath promiſed to honour thoſe that ſerve and honour him, (John 12.26. 1 Sam. 2.30.) and will come at l ſt to be glorified in his Saints, and admired in all them that do believe, (2 Theſ. 1.10) I know, will take it as a great and acceptable act of ſervice, to proclaim the honour of his grace, and to give his ſervants their due on earth, whoſe ſouls are glorified with Chriſt in heaven; though Serpentine enmity will repine and play the envious accuſer.

It is not the hiſtory of the Life of this precious ſervant of the Lord which I intend to give you: (for I was not m ny years acquainted with her:) but only ſome paſſages, which either upon my certain knowledge, or her own Diurnall of her courſe, or the moſt credible reſt imony of her moſt intimate judicious godly friends, I may boldly publiſh as true, and imitable in this untoward diſtempered generation.

She was born Novemb. 1634. in Southwark neer London: the only child of Mr. John Godeſchalk, alias, Godſcall. Her Father dying in her Child-hood, ſhe was left an Orphane to the Chamber of London. Her Mother after married Mr. Iſaac Barton, with whom ſhe had the benefit of Religious Education. But between ſixteen and ſeventeen years of age, by the ſerious reading of the Book called The Saints Everlaſting Reſt, ſhe was more throughly awakened, and brought to ſet her heart o God, and to ſeek ſalvation with her chiefeſt care: From that time forward ſhe was a more conſt nt, diligent, ſerious hearer of the ableſt Miniſt rs in London riſing early, and going far to hear them on the Week-dayes, waiting on God for his confirming grace in the uſe of thoſe Ordinanees, which empty unexperienced hypocrites are eaſily tempted to deſpiſe: The Sermons which ſhe conſtantly wrote, ſhe diligently repeated at home for the benefit of others; and every week read over ſome of thoſe that ſhe had heard long before, that the fruit of them might be retained and renewed: it being not novelty that ſhe minded.

In the year 1654. being near one and twenty years of age, after ſeeking God, and waiting for his reſolving ſatisfying directions, ſhe conſented to be joyned in marriage to Mr. Joſeph Baker, by the approbation of her neareſt friends: God having taken away her Mother the year before. With him ſhe approved her ſelf indeed ſuch a Wife as Paul (no Papiſt) deſcribeth as meet for a Biſhop or Paſtor of the Church, 1 Tim. 3.11. [Even ſo muſt their Wives be grave, not ſlanderers, ſober, faithfull in all things.] Some inſtances I ſhall give, for the imitation of others.

1. She was very Exemplary in ſelf-denyal and humility: And having ſaid this much, what abundance have I comprehended? O what a beauty doth ſelf-denyal and humility put on ſouls! Nay what a treaſure of everlaſting conſequence, do theſe two words expreſs? I ſhall give you a few of the diſcoveries. 1. It appeared in her accompanying in London with the holieſt, how mean ſoever, avoiding them that were proud, and vain, and carnal: She deſired moſt to be acquainted with thoſe that ſhe perceived were beſt acquainted with God, neglecting the pomp and vain glory of the world.

2. When ſhe was called to a married ſtate, though her portion and other advantages invited perſons of greater eſtates in the world, ſhe choſe rather to marry a Miniſter of known integrity, that might be a near, and conſtant guide, and ſtay and comfort to her, in the matters which ſhe valued more then riches. And ſhe miſſed not of her expectations, for the few years that ſhe lived with him. Even in this age whe the Serpent is hiſſing in every corner at faithfull Miniſters, and they are contemned both by Prophane and Hereticall Malignants, ſhe preferred a mean life with ſuch one, for her ſpirituall ſafety and ſolace, before the Grandeur of the world.

3. When ſome inhabitants of the City of Worceſter were earneſt with me to help them to an able Miniſter, Mr. Baker then living in Kent had about an hundred pound per annum: and when at my motion he was readily willing to take a great charge in Worceſter, upon a promiſe from two men to make the maintenance fifty pounds a year by a voluntary Contribution, of the continuance of which he had no ſecurity; his Wife was a promoter, and no diſcourager of his ſelf-denyall, and never tempte him to l •• k after greater things. And afterward, when I was afraid leſt the ſmalneſs and uncertainty of the means, together with his diſcour gements from ſome of his people, might have occaſioned his remove; and have heard of richer places mentioned to him, as he ſtill anſw red that he had enough, and minded not removing without neceſſity; ſo was ſhe ever of the ſame mind, and ſtill ſeconded and confirmed him in ſuch reſolutions, even to follow Gods work while they had a competency of their own, and to mind no more.

4. Her very ſpeech and behaviour did ſo manifeſt meek eſs, and humility, that in a little converſe with her it might e ſily be diſcerned.

5. She thought nothing too mean for her, that bel nged to her in her family and r lation, no employment, food, &c. ſaying often, that [What God had made her duty, was not too low a work for her.] And indeed, when we kn w nce that it is a work that God ſets us upon, it ſignifieth much forgetfulneſs of him and our ſelves, if we think it too baſe, or think our ſ lves too good to ſtoop to it.

6. No neighbour did ſeem too mean or poor for her familiar converſe, if they were but willing.

7. She had a true eſteem, and cheerfull love for the mean ſt of her huſbands Relations, and much rejoyced in her comfort in his kindred, recording it among her experienced mercies.

2. She was very conſtant and diligent in doing her part of family duties: teaching all the inferiours of her family, nd labouring to ſeaſon them wi h principles of holineſs, and admoniſhing them of their ſin and danger: never failing on the L rds day at night to hear them read the Scriptures, and recite their Catechiſms, when publike duty, and all other family duty was ended: and in her Husbands abſence praying with them. How much the imitation of ſuch examples would conduce to the ſanctifying of families, is eaſie to be apprehended?

3. In ſecret duty ſhe was very conſtant, and lived much in thoſe two great ſoul-advancing works, Meditation and Prayer: in which ſhe would not admit of interruptions. This inward holy diligence was it that maintained ſpirituall life within, which is the ſpring f outward acceptable works. When communion with God, and daily labour upon our own hearts is laid a ide, or negligently and remiſly followed, grace languiſheth firſt within, and then unfruitfulneſs, if not diſorders and ſcandalls appear without.

4. Her Love to the Lord Jeſus was evidenced by her great affection to his Ordinances, and wayes, and ſer ants: A very hearty Love ſhe manifeſted to thoſe on whom the Image of God did appear, even the pooreſt and meaneſt, as well as the rich or eminent in the world: Nor did a difference in leſſer matters, or any tolerable miſtakes, alienate her affections from them.

5. She was a Chriſtian of much plainneſs, ſimplicity and ſingleneſs of heart: far from a ſubtile crafty diſſembling frame, and alſo from loquacity or oſtentation. And the world was very low in her eyes, to which ſhe was long crucified, nd on which ſhe looked as a lifeleſ thing: Senſuality and pampering the fleſh, ſhe much loathed: Whe ſhe was invited to feaſts, ſhe w uld oft complain, that they occaſioned a difficulty in maintaining a ſenſe of the preſence of God, whoſe company in all her company ſhe preferred.

6. She was a very carefull eſteemer and redeemer of her time: At home in her family, the works of her generall and particular calling took her up: When neceſſary buſineſs and greater duties gave way, ſhe was ſeldom without a Book in her hand, or ſome edifying diſc urſe in her mouth, if there were opportunity. And abroad ſhe was very weary of barren company that ſpent the time in common chatt and dry diſcourſes.

7. She uſed good company practically and profitably, making uſe of what ſhe heard for her own ſpirituall advantage. When I underſtood out of her Diary, that ſhe wrote down ſome of my familiar diſcourſes, with ſerious application to her ſelf, it ſtruck exceeding deep to my heart, how much I have ſinned all my dayes, (ſince I undertook the perſon of a Miniſter of Chriſt) by the ſlightneſs and unprofitableneſs of my diſcourſe; and how exceeding carefull Miniſters ſhould be of th ir words, and how deliberately, wiſely and ſeriouſly they ſhould ſpeak ab ut the things of God, and how diligently they ſhould take all fit opportunities to that end, when we know not how ſilent earers are affected with what we ſay: For ought we know there may be ſome that will write down what we ſay in their Books, or hearts, or both: And God an conſcience write down all.

8. In her courſe of Reading ſhe was ſtill laying in for uſe and practice. Her courſe was, when ſhe read the Scriptures, to gather out paſſages, and ſort and refer them to their ſeveral uſes, as ſome that were fit ſubjects for her Meditations: Some for encouragement to prayer, and other duties: Promiſes ſuited to various conditions and wants: as her papers ſhew.

And for other Books, ſhe would meddle with none but the ſound and practicall, and had no itch after the empty Books, which make oſtentation of Novelty, and which Opinioniſts are now ſo taken with; not did ſhe like writing or preaching in envy and ſtrife. And of good Books, ſhe choſe to read but few, and thoſe very often over, that all might be well digeſted. Which is a courſe (for pr vate Chriſtians) that tends to avoid luxuriancy, and make them ſincere, and ſolid, and eſtablished.

9 She had the great bleſſing of a tender conſcience. She did not ſlightly paſs over ſmall ſins without penitent obſervation. Her Diary records her trouble, when cauſeleſly ſhe had neglected any Ordinance; r was hindered by rain or ſmall occaſions: or if ſhe had overſlept her ſelf, and loſt a morning-exerciſe in London, or came to late, r if ſhe were diſtracted in ſecret duty: And if ſhe miſt of a Faſt through miſinformation & diſappointments, and f und not her heart duly ſ nſible of the loſs, that alſo ſhe recorded. So did ſhe her ſtirrings of anger, and her very angry look ; reſ lving to take more heed againſt them. Though all ought not to ſpend ſo much time in writing down their failings, yet all ſhould watch, and renew repentance.

10. She was very ſolicitous for the ſouls of her friends: As for inſtance, h r Brothers in Law; over whom ſhe exerciſed a motherly care, inſtructing them, and watching ver them, and telling them of miſc rria es, nd counſelling them: Cauſing them to keep a conſtant courſe of reading the holy Scriptures, and meditating on it (as far as she could:) Cauſing them to learn many Chapters without Book: and to read other good Books in ſeaſon: E rneſtly praying for them in particular: Much deſiring one or both ſhould be Miniſters: And when her Father-in-law appointed the eldeſt to go to France, ſhe was much troubled for fear of his miſcarriage among ſtrangers, eſpecially thoſe of the Romiſh Way.

11. She was a ſerious Mourner for the ſins of the time and place ſhe lived in.

12. In ſumm, for ſtrict, cloſe, watchfull, holy walking with God, ven her Hu band profeſſeth that ſhe was a p ttern to him. As I hi ted before, ſhe kept a daily account in writing, (which is now to be ſee from the beginning of the year 1654.) eſpecially of theſe particulars.

1. Of the frame of her heart in every dayes duty, in Meditation, Prayer, Hearing, Reading, &c. whether lively, or dull, &c.

2. Of thoſe ſins which ſhe h d eſpecially to repent of, and watch againſt.

3. Of h r Reſolutions and Promiſes, and how ſhe kept them.

4. Of all ſpecial Providences to her ſelf, Husband, Brothers, and others, and the improvement of them. As at the death of her Son, who died with great ſighs and groans, ſhe recorded her ſenſe of the ſpeciall nec ſſity of holy armour, and great preparation for that encounter when her turn ſhould come to be ſo removed to the everlaſting habitation.

5. Of her returns of prayer, what anſwers, and grant of them ſhe found.

6. Of the ſtate of her ſoul upon examination: how ſhe found it, and what was the iſſue of each examination; and in this it ſeems ſhe was very exact and punctual. In which though many times fears and doubtings did ariſe, yet hath ſhe frequent records of the diſcovery of evidences, and comfortable aſſurance of ſincerity. Sometime when ſhe hath heard Sermons in London, that helped her in her ſearch: and ſometime when ſhe ad been reading writings that tended that way, ſhe recordeth what evidences ſhe found, and in what degree the diſcovery was: If imperfect, reſolving to take it up and follow the ſearch further: And if ſhe had much joy, ſhe received it with jealouſie and expectation of ſome humbling conſequent. When any grace languiſhed, ſhe preſently turned to ſome apt remedy. A for inſtance, its one of her Notes, Novemb. 1658. [I found thoughts of Eternity ſlight and ſtrange, and ordinary imployments very deſirable: at which I read Mr. Bs. Crucifixion, and was awakened to Mortification and Humiliation, &c.]

The laſt time that ſhe had opportunity for this work, was two or t ree dayes before her delivery in Child-bearing; where ſhe finally recorded the apprehenſions ſhe had both of her bodily and ſpiritual State, in theſe words, [Drawing near the time of my delivery, I am faln into ſuch weakneſs, that my life is in great hazzard. I find ſome fears of death, but not very great, hoping (through grace) I die in the Lord.] I only mention theſe hints, to ſhew the Method ſhe uſed in her daily Accounts. To thoſe Chriſtians that have full leiſure this courſe is good: But I urge i not all, upon thoſe that have ſo great dutie to t ke up that time that they cannot ſpare ſo muc to record their ordinary paſſages; Such muſt remember what others record, and daily renew re entance for their daily failings, and record only the extraordinary, obſervable, and more remarkable and memorable paſſages of their lives, leſt they loſe time from works of greater moment. But this exc llent work of Watchfulneſs muſt be performed by all.

And I think it was a conſiderable expreſſion of her true wiſdom, and care of her immortal ſoul, that when any extraordinary neceſſity required it, and ſhe found ſuch doubts as of her ſelf ſhe was not ble to deal with, ſhe would go to ſome able experienced Miniſter, to open her caſe, and ſeek aſſiſtance (as ſhe did more then on e to my dear and ancient friend, Mr. Croſs, who in a full age is ſince gone after her to Chriſt.) And therefore choſe a Miniſter in Marriage, that he might be a ready aſſiſtant in ſuch caſes of neceſſity, as well as a continual help.

At laſt came that death to ſummon her ſoul away to Chriſt, for which ſhe had ſo ſeriouſly been preparing, and which ſhe oft called a dark entry to her Fathers Palace. After the death of her children, when ſhe ſeemed to be ſome what repaired after her laſt delivery, a violent Convulſion ſuddenly ſurprized her, which in a few dayes brought her to her end. Her underſtanding by the fits being at laſt debilitated, ſhe finding it ſomewhat hard to ſpeak ſenſibly, excuſed it, and ſaid, [I ſhall ere long ſpeak another language,] Which were the laſt words which ſhe ſpake with a tongue of fleſh, and lying ſpeechleſs eighteen hours after, ſhe departed, August 17. 1659. Bleſſed are the dead that die in the Lord, from henceforth, yea ſaith the ſpirit, that they may reſt from their labours and their works do follow them.

Our turn is coming: Shortly we ſhall alſo lay by fleſh: this is our day of preparation: There is no preparing time but this. Did men but know the difference between the death of the holy and the unholy, which doth not appear to fleſhly eyes, how ſpeedily would they turn? how ſeriouſly would they meditate? how fervently would they pray? how carefully would they live? how conſtantly, painfully and reſolvedly w uld they labour? Did they well conſider the difference between dying prepared and unprepared, and of what difficulty and yet everlaſting conſequence it is to die well; O then what manner of perſons would men be, in all manner of holy converſation and godlineſs? and all their lives would then be a continued preparation for death; as all their life is a haſting towards it.

And now I ſhall only deſire you, for the right underſtanding of all that I have here ſaid, and to prevent the cavils of blinded malice, to obſerve theſe three or four p rticulars.

1. That though I knew ſo much f her as eaſily maketh me believe the reſt, upon ſo ſure a teſtimony, and ſaw her Diary; yet the moſt of this Hiſtory of her life, is the collection and obſervation of ſuch faithfull witneſs, as had much better opportunity then I, to know th ſecrets of her ſoul and life.

2. That it is no wonder if many that knew her, perceived not all this by her, that is here expreſſed: For that knowledge of our outward carriage at a diſtance, will not tell our Neighbours what we do in our Cloſets, where God hath commanded us to ſhut our door upon us, that our Father which ſeeth in ſecret, may reward us openly. And many of the moſt humble and ſincere ſervants of the Lord are ſo afraid of hypocriſie, and hate oſtentation, that their Juſtification and Glory is only to be expected from the ſearcher of hearts, (and a few of their more intimate acquaintance:) Though this was not the caſe before us; the example deſcribed being more conſpicuous.

3. That I overpaſs the large expreſſions of her charity, which you may hear from the poor and her intimate acquaintance, as I have done; that I may not grate upon the modeſty of her ſurviving friends, who muſt participate in the commendations.

4. That it is the benefit of the living that is my principall end; Scripture it ſelf is written much in Hiſtory, that we may have matter of imitation before our eyes.

5. If any ſay that here is no m ntion of her faults, I anſwer, Though I had acquaintance with her, I knew them not, nor ever heard from any other ſo m ch as might enable me to accuſe her, if I were her enemy. Yet I doubt not but ſhe was imperfect, and had faults, though unknown to me: The example of holi eſs I have briefly propoſed: They that would ſee examples of iniquity, may look abroad in the world, and find enough: I need not be the accuſer of the Saints to furniſh them. And I think if they enquire here of any thing etable, they will be hard put to it to find eno gh to cover the acc ſers ſhame.

6. It is the honour of Chriſt and grace in his members, more the the honour of his ſervant that I ſeek.

7. And I would not ſpeak that in commendation of the living, which I do of the dead, who are out of the reach of all temptations, of being lifted up with pride thereby: Ʋnless it be ſuch whoſe reputation the intereſt of Chriſt and the Goſpel commandeth me to vindicate.

8. Laſtly, I am ſo far from lifting up one above the reſt of the members of Chriſt, by theſe commendations, and from abaſing others whoſe names I mention not, that I intend the honour of all in One, and think that in the ſubſtance I deſcribe all Saints, in deſcribing one. I am not about a Popiſh work, of making a wonder of a Saint, as of a Phaenix or ſome rare unuſual thing. Saints with them muſt b Canonized, and their names put in the Calendar: and yet their blind malice tells the world, that there are no ſuch things as Saints among us. But I rejoyce in the many that I have communion with, and the many that have lately ſtept before me into Heaven, and are ſafe there out of the reach of malice, and of ſin, and all the enemies of their peace; and have left me mourning and yet rejoycing, fearing and yet hoping, and with ſome deſires, looking after them here behind: And the faſter Chriſt calls away his choſen ones, whoſe graces were amiable in mine eyes, the more willing he maketh me to follow them, and to leave this world of darkneſs, confuſion, wickedneſs, danger, vanity and vexation, and to meet theſe precious ſouls in Life, where we ſhall rejoyce that we are paſt this howling wilderneſs, and ſhall for ever be with the Lord.

FINIS. Baxters Treatiſe of DEATH.
A Catalogue of Books written and publiſhed by the ſame Author. Theſe next following are to be ſold by Nevil Simmons Bookſeller in Kederminſter.

1 True Chriſtiantiy, or Chriſts Abſolute dominion, and mans neceſſary ſelf-reſignation and Subjection, in two Aſſize Sermons preacht at Worceſter, in 12o.

2 A Sermon of Judgement preached at Pauls, before the Honorable Lord Major and Aldermen of the City of London, Decem. 17. 1654. and now enlarged, in 12o.

3 Making light of Chriſt and Salvation too oft the Iſſue of Goſpel Invitations, manifeſt in a Sermon preached at Lawrence Jury, in London, in 8o.

4 The Agreement of divers Miniſters of Chriſt in the County of Worceſter for Catechizing or perſonal Inſtructing all in their ſeveral Pariſhes that will Conſent thereunto; containing 1. The Articles of our Agreement. 2. An Exhortation to the people to ſubmit to this neceſſary work. 3. The Profeſſion of Faith and Catechiſm, in 8o.

5 Guildas Salvianus, The Reformed Paſtor, ſhewing the nature of the Paſtoral work, eſpecially in private inſtruction and Catechizing, in 8o.

6 Certain Diſputations of Right to Sacraments, and the True Nature of Viſible Chriſtianity, in 4o.

7 Of Juſtification: four Diſputations clearing and amicably defending the Truth, againſt the unneceſſary Oppoſitions of divers Learned and Reverend Brethren, in 4o.

8 A Treatiſe of Converſion, preached and now publiſhed for the uſe of thoſe that are ſtrangers to a true Converſion, eſpecially the groſly Ignorant and Ungodly, in 4o.

9 One ſheet for the Miniſtry againſt the Malignants of all ſorts.

10 A Winding-ſheet for Popery.

11 One ſheet againſt the Quakers.

12 A ſecond ſheet for the Miniſtry, Juſtifying our Calling againſt Quakers, Seekers, and Papiſts, and all that deny us to be t e Miniſters of Chriſt.

13 D rections to Juſtices of Peace, eſpecially in Corporations, to the diſcharge of their duty to God; written at the requeſt of a Magiſtrate, and Publiſhed for the uſe of others hat need it. An open ſtreet.

14 The Crucifying of the world, by the Croſs of Chriſt: With a Preface to the Nobles, Gentlemen, and all the Rich, directing them how they may be Richer, in 4o.

15 A Call to the Unconverted to Turn and Live, and accept of mercy, while mercy may be had, as ever they would find mercy in the day of their extremity: From the Living God: To be read in Families where any are unconverted, in 12o.

16 Of Saving Faith: That it is not only gradually, but ſpecifically diſtinct from all Common Faith.

The Agreement of Richard Baxter with that very Learned consenting Adverſary, that hath maintained his Aſſertion by a pretended Confutation in the end of Serjeant Shepherds Book of Sincerity and Hypocriſie: With the Reasons of his Diſſent in ſome paſſages that came in on the by, in 4o.

17 Directions and Perſwaſions to a ſound converſion. For Prevention of that Deceit and Damnation of Souls, and of thoſe Scandals, Hereſies, and deſperate Apoſtaſies, that are the Conſequents of a Counterfeit or Superficial Change, in 8o.

18 The Grotian Religion Diſcovered, At the invitation of Mr. Thomas Pierce in his Vindication: With a Preface, vindicating the Synod of Dort from the calumnies of the new Tilenus; and David, Peter, &c. and the Puritans, and Sequeſtrations, &c. from the cenſures of Mr. Pierce, in 8o.

Confirmation and Reſtauration, the neceſſary means of Reformation, and Reconcil ation; for the Healing of the Corruptions and Diviſions of the Churches; Submiſſively, but earneſtly tendered t the Conſideration of the Sover ign Powers, Magiſtrates, Miniſters, and People, that they may awake, and be up and doing in the Execution of ſo much as appeareth to be neceſſary, as they are true to Chriſt, his Church and Goſpel, and to their own and others Souls, and to the Peace and Welfare of he Nations; and as they will anſwer the neglect to Chriſt, at their Peril, in 8o.

19 Five Diſputations of Church-Government, in 4o.

20 A Key for Ca holicks, To open the Jugling of the Jeſuites, and ſatisfie all that are but truly willing to underſtand, whether the Cauſe of the Roman or Reformed Churches be of God; and to leave the Reader utterly unexcuſable that after this will be a Papiſt.

The firſt Part, Containing ſome Arguments by which the meaneſt may ſee the Vanity of Popery; and 40. Detections of their Fraud; with Directions, and Materials ſufficient for the Confutation of their Voluminous Deceits: particularly refelling B verius, Richlieu, H. T. Manual, ſome Manuſcripts, &c. with ſome Propoſals for a (hopeleſs) Peace.

The Second Part ſheweth (eſpecially againſt the French, and Grotians) that the Catholick Church is not United in any meerly Humane Head, either Pope or Council, in 4o.

21 A Treatiſe of Self-denia , in 4o.

Theſe Books following are to be ſold by Thomas Underhill, at the Bible and Anchor in Pauls Church-yard, and by Francis Tyton, at the three Daggers in Fleetſtreet.

22 THe Saints Everlaſting Reſt: Or, A Treatiſe of the bl ſſed State of the Saints in their enjoyment of God in Glory, in 4o.

23 His Apology, againſt the Exceptions of Mr. Blake.

And the digreſſion of Mr. Kendall.

Animadverſions on a late diſſertation of Ludiomaeus Colvinus, alias, Ludovicus Molina us.

An admonition to Mr. Eyres: with Mr. Crand ns Anatomy, in 4o.

24 The unreaſonableneſs of Infidelity, in four parts.

1. The Spirits intrinſick witneſs to the truth of Chriſtianity, with a determination of this queſtion, Whether the miracles of Chriſt and his Apoſtles do oblige thoſe to believe, who never ſaw them? 2. The Spirits internal Witneſs of the truth of Chriſtianity. 3. A Treatiſe of the ſin againſt the Holy Ghoſt. 4. The Arrogancy of Reaſon againſt divine Revelation, repreſſed, in 8o.

25 The Worceſterſhire Petition to the Parliament, for the Miniſtry of England, defended, &c. in 4o.

26 His Holy Common-wealth, Or Political Aphoriſms, opening the true Principles of Government, &c. in 8o.

27 The right Method for a ſetled Peace of Conſcience and Spiritual comfort, in thirty two Directions, in 8o.

28 His Confeſſion of Faith, Eſpecially concerning the Intereſt of Repentance and ſi cere Obedience to Chriſt, in our Juſtification and Salvation, in 4o.

29 Chriſtian Concord; or the Agreement of the Aſſociated Paſtors and Churches of Worceſterſhire, with his Explication and deſence of it, and his Exhortation to Unity, in 4o.

30 His humble advice: Or the heads of thoſe things which were offered to many Honourable members of Parliament, in 4o.

31 The Quakers Catechiſm, or the Quakers queſtioned, Their queſtions anſwered, and both publiſhed for the ſake of thoſe of them that have not ſinned unto death; And of thoſe ungrounded Novices that are moſt in danger of their ſeduction, in 4o.

32 An account of his preſent Thoughts concerning the Controverſies about the perſeverance of the Saints, in 4o.

33 His Letter to Mr. Drury for Pacification, in 4o.

34 Plain Scripture proof of Infant Church-memberſhip and Baptiſm: being the Arguments prepared for (and partly managed in) the publike diſpute with Mr.Tombes at Bewdly, Jan. 1. 1649, &c. in 4o.

35 The Sa e Religion; or three Diſputations for the Reformed Catholick Religion, againſt Popery: Proving that Popery is againſt the Holy Scriptures, the Unity of the Catholick Church, the conſent of the ancient Doctors, the plaineſt Reaſon and common judgement of ſenſe it ſelf, in 8o.

36 Catholick Unity: Or, the only way to bring us all to be of one Religion; To be read by ſuch as are offended at the differences in Religion, and are willing to do their part to heal them, in 12o.

37 The true Catholick, and Catholick Church deſcribed: And the vanity of the Papiſts, and all other Schiſmaticks that confine the Catholick Church to their Sect, diſcovered and ſhamed: With an Apologetical Poſtcript againſt the factious Principles and Writings of Mr. T. Malpas, Mr. T. Pierce, Philo-Tilenus, and ſuch others, in 12o.

Beſides his Aphoriſms of Juſtifitation (ſuſpended.)