SECT. I.

DEath is of all things most certain; Death is most cer­tain. most sure to overtake me; to befall me, dust I am, and to dust I must return; my life may be a while prolonged; but nothing is [Page 9]more certain then that death will ere long put an end unto it; man that is born of a woman, is but of few days.

My natural constitution is cor­ruptible; In mans natural constituti­on. not onely obnoxious to the assaults of violence from with­out; but also subject to innate corruption, principles destructive to it self; my body is at best but an earthly Tabernacle, always out of repair, and ready to fall; patched up by daily bread, which will not be able to sustain its being, when the grinders begin to fail; the Keepers of this my house do already tremble, my strong men begin to bow; many diseases now grow upon me; these are the Harbingers of mine ap­proaching death; I do already bear in my back, the stone which will ere long most crrtainly batter in peices the earthen vessel of my body; this Pitcher may a little while go to the Well, but it will at length come broken home.

The contrary elements and qua­lities, whereof my body is com­pounded; and by which it doth now subsist, do conclude the cer­tainty of my death; heat and cold, moysture and draught, are enemies each to other; by their opposition my being is upheld; and yet, the militation of these in me, tend to the annihilation of me: The hand of violence may indeed hasten on me that estate, which nature will most certainly, most speedily effect: the Plumb which is not plucked, will fall: the Grass which is not cut, will wither: the stoutest Oak, of longest growth, will at last come to dust, if it be not consumed to ashes: my strength is not the strength of stones, nor is my flesh [...]rass; I am as a dried leaf; my life passeth a­way as a Weavers Shuttle, and withereth like the grass; the Ax or Halter can onely hasten, what my study and labour is sure to produce in a little time; if Death could not [Page 11]otherwise destroy my being, these instrmuments (enforced by mens cruelty) should never do it, but it is an easie matter to break a bruised reed, and to force a dy­ing life to breath out its last breath.

My soul! my bodily constitution doth not more dispose me to dye, then Gods determination doth bind me unavoidably to undergo it; By Gods determi­nation. Heb. 9.27. It is appointed unto all men, and so to me, once to dye: The con­clusion God made with man in Pa­radise (when he made with him a Covenant of life) was, Gen. 2.17. In the day thou eatest of this fruit, thou shalt surely dye: the sin was committed, the covenant was violated; this condition was judicially denoun­ced, and duely executed; Rom. 5.12. by one man, sin hath passed on all men, and death by sin; the severity of God, hath by a most righteous sentence, subjected all men to the stroke of death; am I a man, and expect to [Page 12]be exempted from the common fate of my nature?

Immortality in the estate of in­nocency, Immorta­lity not natural. was of grace, not of na­ture: created, compounded man, was capable of dissolution;) that grace was once forfeited, never restored; nature therefore retur­ned to its course, will inevitably work my ruine; and resolve me into the nothing, or the dust, out of which I was first made.

The Lord Jesus Christ hath in­deed, Christ re­deemed not from the stroak of death. undoubtedly redeemed me from death; but, it is from the sting, not from the stroak of death; he doth secure me from the curse, the consequences of death; but he stayeth not the returned course of nature, from passing on my being; hunger, cold, neakedness, sick­ness, sorrows, the assaults of vio­lence, with all other man-destroy­ing-accidents did befal himself, and are incident unto me; and are as certainly as effectually destructive [Page 13]to my being since, as before Christs death and resurrection.

I do most certainly believe, Some may be chang­ed, yet not I. 1 Cor. 15.51. at the coming of our Lord in glory, all shall not dye, some shall be changed: but I have no assurance that I am of that number; nor is it probable; for though I live in the last and worst days of the world, that last day is not so near me as my lives end; the great things which must be accomplished before that great and terrible day of the Lord come, cannot be effected in those few days nature will permit me to live; nor is it probable in this present age; I will not envy the Saints then li­ving, the happiness of never dy­ing, but my soul; I see no reason of hope, that I should partake thereof.

Nature disposing me unto death; God having determined death to pass upon me; I can­not avoid it; it will with certainty overtake me at the last: It may o­vertake [Page 14]me sooner then I am a­ware or look for it; I have not the certainty of one days exemp­tion from this most certain condi­tion; I am subject to many casual­ties as well as diseases; a tile from an house, or a fall from my horse, might soon kill me if I were a­broad; Death commeth on me where ever I am, as an armed man whom I cannot resist; and come to me the worst that can come, it is but death, which I can no way shun, or long avoid.

My Soul! be wise; make a ver­tue of necessity; stoop quietly un­der that stroke from which thou canst not stir: Startle not in sence of that state, from which there is no starting: Whether I consume my self, or be cut down by others, it is but death; this estate doth un­avoidably attend me: Let me be content chearfully, submissively to bear the evil I am no more able to divert, then to desire; shall I [Page 15]stomack to entertain the guest, whom I daily expect, and who commeth with command, and ir­resistable power; whose coming I cannot prevent or delay; who being come, will not be dismis­sed or sent back for one moment: I will bid welcome the certain un­avoidable event, though hastned by an uncertain, unexpected stroak.

SECT. II.

DEath is not more certain to me, Death is a common state. then common to men: this is the lot of all men; the man liveth not who shall not feel the stroak of Death; strong or weak, rich or poor, noble or ignoble, good or bad, must all die: Great men die. The power of Princes may precipitate and hasten the death of others, but it cannot protect themselves from the stroak of death, no not for a moment; as for those who have riches, Ps. 49.7, 8. there is not one of them can redeem his brothers, no, nor yet his own life [Page 16]from death; when I die I shall rest with Kings and Counsellors of the earth; Job 3.13, 14. with Princes who had gold, who filled their houses with silver: Death hath subdued the most dreadful Conquerors of the world, and devoured the most puissant Armies: Strong men die. Where are now the Sons of Anack? what is become of the Giants of whom we read? are they not dead? could Samp­sons strength repel, or Davids Worthies stand under and against the stroke of death? Best men dye. Piety is no priviledge against the arrest of death; John 8.52, 53. are not the Patriarcks faln asleep? where are the Fathers of old? do the Prophets live for ever? the best that ever lived, died: death is an high way, a beaten road, this tract is trodden; Abel, Adam, E­noch, Noah, Abraham, David, Da­niel, Peter, Paul, James, John, yea the Lord Christ himself are all dead; these with multitudes of all sorts, ranks, qualities, langua­ges [Page 17]and degrees, have gone this way before me; why then do I fear to follow after them?

Death is not more common in its general nature, The kind of death is also common. then in its speci­al kind: Violent death by all ways of ignominy, and instruments of cruelty are common to men; espe­cially to Martyrs, and Gods most faithful Ministers: this way Gods Prophets, Ʋrijah, Isaiah, Zechariah, and others: Christs Disciples, Pe­ter, Paul, James, John and others: The Primitive Fathers of the Church, Polycarpus, Ignatius, Ju­stinius and others: And our first Reformers from Popish blindness, and abominations, Cranmer, Ridley, Latimer, Hooper, Rogers, Bradford, Taylor, Saunders, and many others went out of the world: What day returneth without the death of men? what age of the world hath passed not stained with the blood of Martyrs, or violent death of holy men? what kind of death pe­culiar [Page 18]to malefactors, hath not Gods Ministers and Martyrs, the zealous reprovers of publick sin, been subjected to, and under­gone?

My Soul! be thy condition what it can, thou must conclude, there doth no temptation befall me but what is common to man, 1 Cor. 10.13. yea to the best of men, and to the cheif of Martyrs: what if the way be dirty and dreadful, tedious and tiresome; shall I draw back? or not drive after so many, so good, such excellent men as are gone be­fore me, Levius communia tangunt, say men by nature; how easie is a common yoke? whilst then mine is the common state of men, and good men; abate thy fears, ad­vance thy courage; follow with chearfulness and content: Let the motto of the happy, unhappy Lady Jane Gray give check to the admi­ring censures of the spectators of my death; [Page 19] ‘Non aliena putes, homini qua obtingere possunt;’

Sors hodierna mihi, tunc erit illa sibi. I tread no untroden tract; I am not the first, I shall not be the last that dye; I go the way that many, most, and best have gone before me; and others must daily and hourly follow after me: what­soever is my chance, death is the condition common to men; and the grave doth know no difference be­tween them who run out the course of nature, and those who are cut off by violence; One dieth in his full strength, Job 21.23, 24, 25, 26. being wholly at ease, and quiet, his breasts are ful of milk, and his bones are moist­ned with marrow; another dieth in the bitterness of his soul, and never eateth with pleasure; these both lye down alike in the dust, and the worm shall cover them, without any dif­ference or distinction; Let me dye which way God hath deter­mined, by sickness, or by sword, [Page 20]in my bed, or on a publique stage, in old age, or in the prime of my days; in course of nature, or by the hands of violence, I can but dye; and dye I must, for I am a man; and death is common, cer­tain, and natural unto man.

SECT. III.

DEath this common state, My death is decreed by God. with all its circumstances is determi­ned by the Lord: whatsoever doth relate unto this condition, is con­cluded in the councels of the most high; these no man can alter, or avoid; God is of soveraign power; his purposes must and shall prevail against all powers whatsoever; what is by him decreed must stand most certainly to come to pass.

My time is then in the hands of the Lord, he will preserve me from the force of any disease, and fury of the oppressor, until the date by him determined be expired; my time is appointed on the earth, Job 14.5. my days are determined, the num­ber [Page 21]of my moneths are with the Al­mighty; he hath set the bounds there­of; These I cannot, I must not expect to pass; nor can the di­stempers of nature, most violent diseases; or the fury, malice, or power of men, break in upon them, to anticipate their course, or accelerate their period; I cannot, I shall not be cut down before the time; nor any other way then that God hath decreed; shall not I be willing to go, when and how God will have me go?

The decrees of Heaven are un­alterable, and unavoidable; it is mans duty to submit to them with­out demur or debate; Shall I, can I profess a filial relation to God, and obedience to the will of him my Father, and not resign up my self, my time, and my life to be disposed by God? is a relu­ctancy in this case competible with my prayer, thy will be done? or consistent with that my resolved [Page 22]supplication in this very case, not my will but thy will be done? men are but like diseases, executioners of Gods decree upon me; they have against me no power but what is given them from above; though therefore I am loath to leave my cottage, and present sensible com­forts, shall I dare to resist? or re­fuse chearfully to yeild unto, and resign them at the pleasure of mine absolute Lord and Soveraign, by which alone, I hold them?

Consider, Oh my soul! it is the Lord (more righteous then to do me wrong, more gracious then to do me hurt) who doth dispose my time and state; Let him do what seemeth good unto him: There is a season to every thing under the Sun; Eccles. 3.1, 11. there is a time to every purpose un­the Heaven: Gods time is the set time to all things; and the best time to the Sons of men: every thing is beautiful in its time; so shall death be to me, when my time [Page 23]is come; when mens work is done it is fit they go to bed, lye down and sleep; man goeth forth to his work, and to his labour, Ps. 104.23. until the evening: When Corn is ripe it must be cut done; I shall not fall with­out Gods determinate counsel; shall I dare? can I desire to contra­dict that? I shall not be cut down until I be ripe; and my cutting down be seasonable; can I wish to stand longer? I have lived, shall I not now be content to dye, ac­cording to Gods determination?

SECT. IV.

THe assaults of Death, are the assaults of an enemy, Death is an enemy, but con­quered. armed with power and irresistible. This is very true! but yet, Death is the last enemy I must encounter; and cannot be otherwise conquered then by my falling under its stroak: my whole life hath been a militati­on; and my death is but a mili­tary finishing of my course: my willingness to dye; mine encoun­tring [Page 24]this King of terrors with a Christian faith; with a calm, quiet, and composed Spirit; can onely make my dying words trumpet with triumph, 2 Tim. 4.7. I have fought a good fight, I have finished my course.

I have all my life-time fought with Death, as Sampson with the Philistines; it often assaulteth me by hunger, nakedness, cold, in­fant-weakness, sickness, natural diseases, and the assaults of vio­lence: shall I think it strange to receive another onset, and to take one turn more with my constant enemy? Shall I fear by the power of grace, to vanquish him, whom I have by the strength of nature, and help of art, I many times resisted and repelled.

O my soul! Sin my Dalilah, hath deceived me; and spoiled me of my natural strength; I cannot now, as formerly, fight with, and beat back this Philistine: mine onely conquest of him, is to fall before, [Page 25]and with him: when he hath di­vided my body from my soul, he hath done his worst; and will soon find a few such victories will waste his strength, so that he shall not be able to keep the field; to appear in the world; or to assault the sons of men.

My soul! consider thy present state; compose thy self; cry unto God for strength of faith; that thou mayst by dying, be at once re­venged on thine enemy: I shall when dead, be for ever freed from that warfare, with Satan, Sin, and the World, which I have been constrained to wage all my life long: I shall then no longer fight for my strength, youth, growth, credit, comforts, and conscience, all which I have all my time defended with much difficulty, and great danger: Death mine enemy, shall then set me free from the Devils temptation, the worlds enticements, the outrage of men, the arrows of [Page 26]the Almighty, and the lustings of mine own flesh; all which have all my days stung my soul, and bat­tered my body. My soul! take courage unto this last encounter; herein my willingness to dye, is the victory; my fall is the fullest conquest that I ever did, or can make: be herein the more couragi­ous, considering,

Death is, though an enemy, yet a conquered, and disarmed enemy: Christ, that Captain of my salvati­on, hath tryed the strength of death, and subdued it; he by dying did overcome death, and him who had the power of death, (viz.) the Devil: herein Satan was out shot in his own Bow, and caught in his own snare: what gained the Philistines by bringing forth Sampson to make them sport; and to be insulted over, in the house of Dagon; but their own destruction? the very same hath death and the Devil gotten by [Page 27]bringing the Lord of life to dye on the Cross; and to the Grave which could not hold him; these by getting, have lost the victory: O blessed Paradox! by this my faith, and my soul can out-face, out-brave death; whilst my nature, and my body doth dread the as­saults, and stroak thereof. Death struck the Lord of life with its sting; and lost its sting by striking him: and in him, all that are his, do ever since insult over death; with an, O death! 1 Cor. 15.55. where is thy sting? O grave! where is thy victo­ry? Since this foil death is befooled of its conquest over them whom it most insultingly strikes with suc­cess, and cutteth down with power; for it prevailing, looseth its design: The design of Death is to seal man under indelible guilt; to set him under the curse of the Law; and at everlasting distance from the Lord: vers. 56.58 The sting of Death is Sin; the strength of Sin is the [Page 29]Law; but thanks be unto God, who hath given us the victory, through Jesus Christ our Lord; for hereby death doth (to all that are in Christ Jesus) effect what is directly contrary to its design, it discharg­eth that guilt under which they greived all their days; and releas­eth them from those curses of the Law, by which they were chasten­ed in this life; and it transmitteth their souls unto the immediate and eternal enjoyment of God and Christ; and although it holdeth the body for some time, yet, it divideth it not from Christ, to whom it is in­seperably united; and by whom it shall be raised up, to be reuni­ted to the soul, and perfectly possess God for ever.

My Soul! why art thou afraid of a Bee which hath lost its sting? why dost thou dread an enemy van­quished to thy hand, and sprawl­ing at thy feet? Hath David kill'd Goliah, and shall not trembling, [Page 28]affrighted Israel up, and pursue the Philistines? hath the Lord Christ gotten and given me the victory over death, by discharging thy guilt, and bearing the punishment thereof in his own body, unto the satisfaction of the Law; and wilt thou fear to encounter the fiercest assaults thereof? What? shall a conquered enemy disani­mate the Conqueror?

My Soul! in the world thou hast tribulation; in death thou hast ter­ror; but be of good comfort thou art now engaged in the last encoun­ter with both; and the Lord Je­sus hath overcome the world, and conquered death: Triumph in death; for thou shalt by dying, be made triumphant over Death, the World and the Devil: Thy warfare is now accomplished; let me now in my last act play the man, and shew the valour of my Faith and Patience, unto the due restraint of my now provoked fear and passions: [Page 30]Then this shall be the matter of mine eternal happiness and honour, that I have warred a good warfare; I have fought a good fight, I have kept the Faith.

SECT. V.

DEath is a curse, The cur­sed nature of death is chan­ged. the punishment of mans sin, the expression of Gods wrath, and the execution of the Law; and dreadful sentence pronounced against man. It is so, in its nature, and of it self: But it is not such to all that are thereto subjected: the voyce from heaven hath proclaimed them Blessed, Rev. 14.13. who dye in the Lord, and hath rendred two reasons of the blessed state of their death: First, they rest from their labour; they then reap no pu­nishment, Heb. 4.10 but are indeed blessed; for he that is entred into his rest, ceaseth from his own works (of sin and sorrow) as God ceased from his. Secondly, Their works follow them, unto their acceptance with, and re­compence from the Lord.

The nature of death is changed to such who are in Christ, Death to Christs friends is a sleep. and to such who die for Christ; the friends of Christ do not dye, but sleep: Job 7.21. I account sleep a special blessing of God, for the refreshment of na­ture: my sleep is the image the similitude of death: Death is the truest, the onely sleep of a true Beleiver; when I sleep I am as dead; and when I dye I shall but sleep: I shall indeed sleep longer in my grave, then in my bed; but I am sure I shall sleep more quiet­ly; without affrighting fancies, or disturbing dreams, and I shall at length awake and arise: when my weary day is ended, how will­ing am I to lye down and sleep? My Soul! art thou not willing thy wea­ry body should have rest? to dye is to a Saint no more, then to un­dress and go to bed, to lie down and sleep; Joh. 11.11 Let what will become of Dives, our friend Lazarus sleep­eth.

The righteous when they dye, are taken from evil to come: Isa. 57.1, 2 and 26.20 death is their defence from danger, di­stress and dread; their grave is Gods pavilion and receptacle, into which they his jewels are gathered, Mal. 3.17. lest they should be left in the com­motions of the world; in which, they his trusty friends and confe­derates are secured from the storm and blast of the terrible ones, rai­sed up by the Lord to shake terri­bly the earth: my Soul! what though the Chambers of death be dark; wilt thou deem it a curse to be gathered into them by Gods special grace; that thou mayst not feel, hear or see the evil, which his wrath and vengeance is about to bring on the places of thy pre­sent abode? The just by death enter into peace, when the whole world is full of Wars; they rest in their beds when the house is all in an hurly burly, and unquiet tu­mult: Death is the Saints cessati­on [Page 33]from labour and travel; their security from lamentation and trouble: their estate of quiet and ease, and their entrance into rest and glory: The very wicked (who with Balaam, are ready to curse them whilst they live) would gladly share lots with them in their death: The worst of men are so apprehensive and affected that their latter end shall be exceeding­ly good, that they cannot but wish to dye the death of the righ­teous.

Death is indeed a curse to sin­ners; but the course of nature unto Saints: The direful exe­cutioner of Gods wrath and law, to all who die in their sin; but a messenger of divine favour to all who die in the Lord; an harbinger of peace to all who walk in upright­ness: A grim Porter to fetch home to their fathers mansions, all that are Gods children. Death is in­deed a dismal doom on the sons of [Page 34]the first Adam,; but the discharge of all sin, sorrow, pain, and travel to all the sons of the second Adam: death is in its nature vile and odi­ous, Ps. 116.15. but precious in the sight of the Lord, is the death of all his Saints: death is exceeding dreadful to such who are obnoxious to its sting; but the stroak of death is desireable, to all such who are acquitted from, and armed against its sting.

Death by violence containeth in it a curse, A good cause, and consci­ence, make death a blessing. with an emphasis; and increase: yet, a good conscience, righteousness towards God; and the testimony of Jesus; being the cause procuring the same; maketh the most base, ignominious, and cur­sed death, a condition of glory and blessedness: the blessing of them who dye in the Lord; doth most certainly, eminently, and especially appertain to such who dye for the Lord. Phil. 1.29. It is a singular gift to beleive in Christ; but to suffer, and that unto death, for [Page 35]Christ, is a peculiar gift, of special grace; all Saints share not in it; attain not the honour of it: Stephen stoned for enforcing the truth of Religion (by the strength of reason, Act. 7, 55, 56. not to be resisted by the adversaries,) saw, Heaven open to receive him at his death: The slain for the Word of God, and testimony which they held, are lodged under Gods Altar in glory; Rev. 6.9.10, 11. and before the Throne of the Lamb; they are cloathed in white robes, to attend the Lamb: the most cursed and ignominious death is changed and made glorious to just men, by having passed on Gods best ser­vants; most zealous and faithful Prophets; yea, the only and beloved Son of God, the Lord Jesus, our Savi­or, hath made death, every, any kind of death the blessing of his people.

My Soul! mistake not the na­ture of death, unto the increase of thy dread: mind the conditi­on; make sure of the qualification [Page 36]which changeth its nature; and then death will loose its affrighting vizard, and have another aspect in thine eye; and thou wilt in­cline to give it a more free ac­ceptance: am I in Christ? I am then redeemed from the curse of death; can I? dare I desire to di­vert the course of nature? Beware, O my soul! who am I? Shall the earth be removed for me? Job 18 4. shall I think to alter Gods purpose? or to change the course of Gods provi­dence towards men? shall I not be satisfied to be saved from the sting, unless I escape also the stroak of Death? God never pur­posed, Christ never promised to free me from this; why do I pre­sume to dream of it, to look for it? Shall my dread of the stroak, darken the glory of Christs love, or damp mine apprehensions, and esteem of the unspeakable, unde­served mercy of being saved from the sting of death? God forbid. [Page 37]God hath extracted the poyson; shall my stomach nauseate and rise against this cup, onely because it is bitter? Oh no; I will right­thankfully take it, as the cup of salvation; and dismiss my dread; and dutifully submit my self to the Will of God, onely wise; my most gracious Father: O my God, not my will but thy Will be done.

God hath accounted poor, weak, worthless me, worthy of the Mi­nistry of the glorious Gospel of his dear Son, he hath at this time culled me from among my bre­thren, to bear a special Testimony to his truth; to the power, plain­ness, purity, and simplicity of Christs ordinances, worship and officers; and to those degrees of reformation in this Church and Na­tion, which have been protested and solemnly sworn to the most high God; herein I have beleived; for these I have spoken, written, and disputed; and shall I now [Page 38]fear to suffer? shall I now dread death, the crowning act of all my zeal, diligence and fidelity? is not this part of the cross of Christ? and so, the glorious crown of a Minister of the Gospel? have I any thing wherein to glory, save the Cross of Christ? and shall I fear to be seen in my Masters Li­very? the honour of my now ex­pected death, is an high favour, a peculiar priviledge, an effect of special grace; and therefore suf­ficient to perswade me to be, not onely willing, but desirous to be offered up by death; to, and for him who accounted not his life dear for me: Death in, and for this cause, is not more my duty then my dignity; the more igno­minious it is, the more glorious; it shall receive the due recompence of reward; 2 Tim. 2.12. If I suffer with Christ, I shall be glorified with him; and raign with him.

I have all my days wandred in [Page 39]this world like a Pilgrim in a strange Country; it is now my Fathers pleasure to call and send for me home; shall I refuse to go in the hand of a grim Messenger? be­cause of his gastly look, and af­frighting countenance? may not the same bloody hand conduct me to my Fathers House, which doth cut down mine and my Fa­thers foes? what though the stroak of death be the same to good and bad? the sequels of Death are not the same to both: the Red Sea may pass Israel into the land of rest, and yet ruine the Egyptians: the same Sheriff who doth execute Traytours and malefactours, doth put good subjects into the possessi­on of their proprieties; though he be dreadful in the one, his very posse comitatus is desireable to the other: Shall I foolishly draw back, fear to be possessed of mine inhe­ritance incorruptible, and undefiled, because I must be brought, and put [Page 40]into it with Halberts, Bills, Swords, and the Sheriffs train and power?

My Soul; chear up; reflect on thy self; Christ his love; and Gods grace; notwithstanding my many slips, falls, and infirmities; I will presume to say, I have lived the life of the righteous; the Cove­nant of God is on my flesh; with God I have desired and endea­voured to walk; though I have sometimes wandred, and gone a­stray like a lost sheep: I have embra­ced Christ my Lord; and to him I will cleave, as to my deer Re­deemer; I shall therefore dye the death of the righteous: although I may be struck, I shall not be stung by death: Death may pass upon me as the course of nature, and as an expression of humane rage, but not as the curse of God; or execution of his Law: Let me make it my care to see my quality changed whilst I live; and then I am assured God will change the [Page 41]quality of my death when I dye.

SECT. VI.

IF I now dye, as mens rage doth threaten; mine enemies desire and hope; my friends fear and de­precate; and my self have cause to expect; I dye as a Malefactour; and by the sentence of a righteous Law, well, and what then? Such is the Stat. of Ed. 3. the only law declaring Treason. if I do thus dye, my guilt is real or reputed.

Suppose my guilt were real (for Lord thou knowest mine innocency wherein I stand defamed) to die a malefactor is not inconsistent with eternal salvation: I may die for my sin, and not dye in my sin: I may be most justly punished by men (that others may hear, and fear, Deut. 13.11. and do no more so wickedly) for that sin which may be pardoned by the Lord: I may be condemned in the world for that crime, which shall never be charged on me by my God: my present punishment may provoke my repentance; and [Page 42]my repentance will most certainly procure me Gods, if not the Kings mercy: Divine grace is not barred by humane justice: the theif cru­cified with Christ, received (and confessed so much) the due reward of his evil; Luk. 23.41, 43. yet this hindred not his souls being that night in Paradise with his Saviour and fellow-suffe­rer: The crime, not the condition, must divide between God and the soul; as it doth divide the soul from the body: but repentance is the spunge of guilt; where God giveth repentance, he denieth not remission of the most egregious crime; to the most heinous offen­dor: The hand of humane justice may be the help of the sinners re­pentance; and then Tyburn, or Tower-hill may be as near, as good, yea, a much better way to Heaven then any other: Happy is the stroke of justice, 2 Chron. 33.12. which may save the soul from hell. Manasseh's fet­ters made him see, confess, and [Page 43]abandon his sin: the Elect of God are not exempt from the greatest crimes; they may fall into and commit them: But this is their happiness, they are sure to repent thereof; and therefore they shall not be eternally condemned for them. I envy not some late con­demned, executed malefactors, The mur­therous Judges of his late Majesty K.C. first. their confidence of salvation, and eternal life; but I heartily wish that (for the glory of God, the honour of Christian martyrdom, credit of true Religion, the real comfort of their friends; as well as their own salvation) they had more freely and more openly owned their guilt (most odious in the light of nature, much more of Scripture) confessed their sin; and justified God and man by their contrition, and due confusion un­der the just sentence of a most righteous law: I cannot but think repentance had been more proper matter for their professions, then [Page 44]their insultation and rejoycing in their sufferings, as if in and for the Lord; and their peace, joy and courage, whereof their surviving friends boast; not observing the same abstracted from that humili­ation, and pensive demeanour, most Christianly suitable to so just, and sad sufferings.

If there be in me any real guilt, for which I have deserved to dye; I pray God convince me of it (for I yet see it not) and affect me with it: if in any thing I have violated the Law, though through error, or ignorance, God give me grace to justifie the righteousness of that law by which I may be condemn­ed; and then if my suffering the sentence of the law work in me a sence of guilt, unto a penitential submission under the hand of God, through faith in Christ my Saviour, I shall see cause to confess Gods abundant goodness, in saving my soul, by the condemnation, [Page 45]execution, and loss of my bo­by.

But O Lord, thou knowest the crime by which I stand defamed; & for which, I may be unjustly con­demned, is reputed and not real; for my heart never yet admitted, or entertained the least evil thought against the King, the Lords anoin­ted: if then I dye in mine inno­cency, and as a malefactor; my death may administer to me more joy then greif, more comfort then contrition, more confidence then confusion; for howsoever men may condemn me, God, and mine own conscience will acquit and justifie me: Nor am I the first, the only one, that hath been oppres­sed in judgement; this is one of the common evils under the sun, belonging to Gods immediate & pe­culiar vengeance: Eccles. 7.15. and 5.8. there is a just man that perisheth in his righteousness; if thou seest the oppression of the poor, and the violent perverting of ju­stice [Page 46]and judgement in a Provinces marvail not at the matter; for he that is higher then the highest re­gardeth it, and he is higher then they. I pray God prevent Eng­lands King and Kingdom from slay­ing poor, In this God hath gracious­ly answe­red my desire. envied, and despised me; for mine innocent blood will hurt them, more then their stroak can possibly hurt me; they can but kill my body; work for me the glory of a martyr; send me to my place and state of rest: but this will hazard their souls, gall their consciences, cast them under the guilt, and odium of violence, per­secution and murther by the sword of justice; stain the land with blood which will cry for Gods vengeance and their repentance; As for me, I am in your hands, do with me as seemeth good and meet unto you; But know ye for certain, that if ye put me to death, ye shall sure­ly bring innocent blood upon your selves, upon this City, and upon the [Page 47]inhabitants thereof; for of a truth the Lord hath sent me, and stirred me up to speak and write all the words which I have sounded in your ears.

The reproach of my suffering as a malefactor, will indeed, and for a time cloud my credit; dar­ken my sufferings, and deprive God of the honour of them, ma­king them a stone of stumbling to many; a rock of offence to the weak and wicked: but they shall not in the least eclipse the glory of my sufferings, and innocency, in the sight of God and good men; or in the sence of mine own con­science: As for me; let all men know, I wait for a resurrection of names, as well, as certainly, as a resurrection of bodies, when the great Judge of all the Gods on earth, shall appear to call over the process, take cognizance of the error, and reverse the false judge­ment passed by the sons of the [Page 48]mighty. Whilst my God, and my conscience witness, true Reli­gion, enforced by right reason, to be whole, the onely, and the real cause of my suffering; why should I be troubled at the clamour, and seeming black charge of Treason, whilst the fulfilling my ministry, and the faithful dischardge of my duty, is the real ground, and on­ly cause of mens wrath, and my death; Shall I be dismayed, that I am Arraigned, Condemned, and executed so, as to be reputed a Malefactor? have not all Gods Prophets and Apostles been pre­sented to the World as evil do­ers? and as such, exposed unto, and derided in their sufferings? was not Jeremiah charged with Treason? Jer. 37.13, 15. Act. 24.5 and Paul with Sedition? and both as such imprisoned and afflicted: Elijah was the troubler of Israel; was not Amos expelled the Court as a Dangerous Preacher against the King; was not Michaiah carged [Page 49]by the King, to be one that bare ill will to the King? was not this the very lot of Christ himself? suffered not that righteous one, as a Blasphemer, and as an enemy to Caesar? shall I be deterred from following my Master? from drinking of the cup, whereof my deer redeemer hath begun? from travelling in the beaten road of all Gods Prophets? the very way pre­scribed by the Lord himself? hath not the Lord Christ declared hu­mane rage and reproach, to attend all who faithfully reveal his will, and mens sins? is not unjust re­proach in my death, part of Christs cross, and my Crown? why then do I dread and decline it? if I be reproached for the name of Christ, I am happy, 1 Pet. 4.14 the spirit of glory, and of Christ resteth on me.

It is the cause, not the pain, maketh the Martyr, or Malefactor, my soul, be not troubled at the kind, or clamoured cause of my death: were I indeed really guilty; [Page 50]did I receive the due reward of my sin, I must then have laid my mouth in the dust, confessed my sin; given glory to God, accep­ted the punishment of mine ini­quitie, and by an humble act of faith applied the blood of Christ to my soul; then I might rest as­sured that I was condemned in and by the world, that I might not be judged of the Lord. But whilst if I dye, as I now dread, I dye in­nocently, for a good conscience, and for the Testimony of the truth; Let me rejoyce that God hath ac­counted me worthy to be reputed the off-scowring of this world, and enemy of mankind; for my judge­ment is of the Lord, who judgeth most righteous judgement; and though my brethren cast me out, Isa. 66.5. and cry; Let the Lord be glorified; yet, he will appear to my joy, and they shall be ashamed; when Jesus Christ shall come to judge, clear, and crown me as his Martyr; it shall [Page 51]not repent me that men condem­ned and cut me off as a Male­factor.

SECT. VII.

IN death I shall feel pain; Death is painful, but puts an end to pain. It is like I may; yet, God can make it easie: I feel more pain in the precursors, then I can feel in the stroak of death: the pain and ex­tremity of a killing disease, is of­ten, and ordinarily more, then the pain of death; it is usually such as maketh life a burden, and death defireable; how many in the bur­nings of a Feavor, a fit of the Stone, or Collique, have wished for death to ease them of their pain? my fear of pain in death is much greater, then what I shall feel in the stroak thereof; the pomp and passage unto death, doth, and will more perplex my soul, then the pain thereof can possibly pinch my sence: but suppose the worst; yet,

The greatest pains of death are [Page 52] tolerable, and pass away in a mo­ment: with how much ease did the Lord Jesus give up the Ghost, in that dying act, the dreadful ex­pectation of which, made him sweat blood and water? how many of the Martyrs have with most calm and composed spirits, lien under the most cruel and exquisite tor­ments; and as Lambs before the Shearer, breathed out their last breath in the greatest pains of death, that envy could devise, or enraged malice could inflict? Haukes (that holy Martyr, in our Marian Persecution) in the midst of the flames, did not forget to lift up his hands towards Heaven, before he gave up the Ghost; as a token to his Friends, that the raging pain of that siery death was tolerable. All Gods Saints have lien on this rack; and sitten down on this little ease; and shall I give back because of a little tolerable pain? Be the pains of death never [Page 53]so peircing sharp, and intolerable; yet they are short, soon pass away; and are the Period of all pain; in respect of this, nature hath con­ceived, and Scripture hath ex­presly concluded, Eccles. 7.2. better is the day of a mans death, then the day of his birth: all my life hath been nothing else but sorrow and pain; my days have hitherto passed in anguish, affliction, and anxiety; yea, my resting time, place, and state, hath scared me with Dreams, Job [...].13, 14. and terrified me with Visions in the night, so that stran­gling death, any kind of death, hath been more desireable then life; Shall I now fear that one stroak, which though it cut me to the heart, will at once cut off all my pain and greif? doth not na­ture teach men to chuse the pain of cutting off an Arm or Leg, rather then to lye conti­nually under a festring, burning, and incurable wound? Plotinus [Page 54]the Philosopher, accounted mens mortallity, Gods special mercy, as the expiration of their mise­ry: Cato Major, that wise Ro­man, reflecting the pains he had endured, professed if he might be rendred young again, and renew his age, he would not desire it; he would refuse it: Did the pain of life, take away the pain of death to Heathens? and shall it not much more do so unto Christi­ans, who have other, and better hopes of future happiness then they ever knew or expected?

My soul! stir up thy self, make out a little faith and patience to endure this one pinch, and stroak of pain, which shall presently cease and be the period of all thy mise­ry; the cure of all thy maladies; and will heal thee of all thy fears, griefs, cares, diseases, and di­stempers: the afflictions of my bo­dy, and anguish of my mind: though I walk through the vale of [Page 55]the shadow of death I will fear none ill; for Lord thou art with me: be with me O my God, that I may not over-passionately fear that little short pain I must feel; make thou a lively faith in me, to bear up under, prevail against, and tri­umph over a lively sence; that so my last little pain being past, I may possess eternal health and ease; and therein rejoyce, for that al­though the stroak of death did for present cut, it did for ever cure my soul.

SECT. VIII.

DEath will deprive me of all sensible pleasure: it will so; Death de­priveth of pleasures, but they are sensi­ble. and it is no matter; for this plea­sure was at best but sensible; my soul found no pleasure in it; nor did it satisfie my very sences; these were tired in the possession, and use of these; Eccles. 1.8 The eye is not sa­tisfied in seeing, nor the ear in hear­ing: The necessary novelty is an undeniable evidence of the vanity [Page 56]of these delights. Sinful. It were well if I could say these pleasures were only sensible, my soul hath on wo­ful experience found them the pleasures of sin; Heb. 11.25. not onely the re­ward, but also the cause of sin: I never could possess them without sin; I have in this respect paid full dear for all the pleasures I have enjoyed under the sun; they have stoln too much of mine heart and affections, they have eaten into, and eaten up too much of my precious time; they have dulled my sences; stupified my soul, and discomposed me unto the duties of holiness; they have been baits and snares, whereby I have been entised unto, and entangled in sin, they have diverted my soul from seeking, and solacing it self, in more serious and satisfying delights: the sinfulness of my pleasure hath eaten out the sweetness of my plea­sure.

These pleasures of sin are but [Page 57] for a season; are often changing, Short. and do soon vanish; will certainly expire; cannot endure for ever, and leave bitterness behind them when they go away; they have cost me more smart and greif when they have been ended, then they did afford me joy or content whilst they continued: I may willingly dismiss those pleasures, which I have bought at so dear a rate; possess so uncertainly, and for so short a season; and proved so vain, empty, and dissatisfacto­ry.

My Soul! Let me chearfully, contentedly cease from my plea­sure among the living on earth; whilst I shall therein cease from the sinning and sorrowing, neces­sarily attendant on, and insepa­rably annexed unto my pleasures: and yet consider, all joy is not at an end with me when I die; Joy suc­ceedeth and yet remaineth I pass not from all pleasure, when parted from these; I onely leave [Page 58]what is sensible and sinful; but death shall transmit my soul into Gods presence, in which are ri­vers of pleasures for evermore: Psal. 16.11 can I think the fulness of lasting joys, solacing my soul in the sight of God, will not compensate my loss of the sensible pleasures of sin, which are but for a season? did these cast the scales of Moses judge­ment and affections in his time of life, Heb. 11.25, 26, 27. youth and strength, causing him to despise the Crown and glo­ry of Egypt; and to chuse afflicti­on with the people of God, ra­ther then to be called the son of Pharoah's Daughter? And shall not the sence and expectation thereof make me content to leave the delights, which I cannot longer enjoy? It was my duty to have re­fused them sooner; I may well be content to relinquish them now, I can enjoy them no longer. My soul! yeild unto, rejoyce in, and bless God for that necessity, which [Page 59]doth enforce thy duty; and will­ingly leave those pleasures, which would have left thee in bitterness, if thou should longer abide in the body, the onely subject capable of these sensible pleasures.

SECT. IX.

DEath will deprive me of all my outward comforts, Death doth de­prive me of out­wardcom­forts w^ch I have long en­joyed to supply my necessity. goods and possessions in the world, Wife, Children and Servants which mi­nistred to me; Be it so; it is Gods mercy I have enjoyed them for so long a time; I am in the posses­sion of them a tenant at Gods will, he doth not the least wrong to take them from me; so kind hath God been to me, he hath let me possess them, whilst they could do me good, and I had need of them: when I am dead they connot mi­nister to me; I shall have neither need nor use of any, or all these comforts: I may well be content to leave what I shall not lack, what I cannot use; it is I confess a mer­cy [Page 60]to have them; but it speaketh imperfection to have need of them: is it not much better to be in an estate of perfection without them, then to have these comforts to me continued, and my self abide im­perfect?

Death doth deprive me of some comforts; Such as content not nor continue. but they are such which afford no true content; nor are they of any continuance: they are, though the best things under the sun; yet at the best, they are but things under the sun; Eccl. 1.1, 2 and all things under the sun are vanity and vexation of spirit: they give a little, and in­deed but a little content to my sence; but not any to my soul; they were not obtained with­out care, retained without fear; nor will they now be relinquished without greif: I cannot deny them to be flowers, flowers of beauty and pleasure; but I must confess I ever found them fading, and full of pricks: I have not enjoyed them [Page 61]without vexation; and if I live longer, I shall ere it be long lose them, and have them taken from me; they all have the wings of the morning, and flye away in a mo­ment. I can already say of some, what I shall soon say of the rest; I had servants, trusty and faithful to me; but they are gone: My means by my mi­nistry. I had goods yearly renuing my store, but it is taken from me; I had Children, sweet babes, the cheif of natures blessings; but my Jo­sephs my Benjamins are not; mine outward enjoyments have been to me a Gourde of refreshment, and present delight; Jon. 4.6, 7 but a Jonahs Gourde of vanity, in the root of which is a worm, which doth and will soon make it wither: if I pass not from my present comforts, they will peirce my soul with care and fear, and at last perish in mine hand; I may well be content to die from those comforts, which are sure to die from me; and leave [Page 62]me in sorrow, even in worldly sor­row which worketh death: 2 Cor. 7.10. What great difference is it for me to be parted from my comforts, or to have my comforts parted from me? can any thing but a childish tem­per, make me cry, when those pleasing toyes are taken from me, which I freely leave when tired with them: or which I fling from me with fury when I feel my self hurt by them? what cause have I to be thus dismaied, to be divided from those comforts which I have thus long enjoy'd, to supply my need yet with certain dolor, and un­certain durance? shall I so foolish­ly love, as not be content to leave what loadeth me with care and fear; yet cannot last; but will be gone from me, if I stay longer in this world?

Death taketh me from my out­ward comforts; but yet, I leave them to, and for the comfort of my relations and friends, which stay [Page 63]behind me; they will have the use of them, they will do them good; though I leave them, they are not lost, my turn is served by them; shall I grudge that others have them to serve their turn, as they served mine? hath it not been my care to get goods, that I might leave them to my Relations? and shall I now be unwilling to leave them that little which I have gotten? and which can now do me no more good?

Though death deprive me of some useless moveables; yet it lea­veth me my most precious jewels, and chiefest substance: the graces of my soul, the glorious priviledges of my faith, death cannot touch, or take from me; and these are more worth then all the world: My soul! play the Merchant, be content to see thy luggage, and empty cask cast overboard, to save thy choice commodities, and thy pearls of price: death may take [Page 64]me from riches, it cannot touch my righteousness; it may anticipate my pompous Funeral, but it cannot hinder my graces from going with me to Heaven; though I must at death leave my outward comforts, this is mine advantage I may re­tain, and carry with me mine in­tegrity: My soul! death shall not meddle with thy best treasure; be therefore content to part with thy worst enjoyments; thine outward comforts: whilst thy tottering tabernacle must fall, thine earthly cottage must be burnt; rejoyce, and bless God that thou canst save any thing; much more, that thy best goods, thy substance is escaped and secured; for being herewith stored, thou shalt possess an estate much more plentiful and pleasant, then what thou hadst in this life and world. Death cuts me off from my relati­ons, but casteth them on God.

SECT. X.

DEath will cut me off from my dear Relations, whose depen­dance [Page 65]hath been on my care for them; but, it will then dispose them under the more immediate care, protection, Psal. 68.5. Hos. 14.3. and providence of God, who is, judge of the Wi­dows case, and with whom the Fa­therless find mercy. It peirceth my soul to hear the Wife of my bosom cry, Oh Husband! What shall be­come of me, when thou the covering of mine eyes art taken from me? and to hear my Children cry, What shall become of us, when our careful, com­passionate Father is gone? be still my soul! submit, yeild unto my God; even so father, for so it seemeth good unto thee: Is it not my duty by an act of faith, to cast my fatherless Children on the Lord? have I not taught, and often assured my Widow, she must trust in God? was it not the Lord who provided for them by me? in vain had I risen early, gone to bed late, & eaten the bread of carefulness, if God had not built my house: Shall [Page 66]I think the same God cannot, or shall I fear he will not provide for them without me? they may be put upon some more sensible straits, to exert some more special acts of faith; more eminently to exercise some graces; but they have the same assurance, and some better security, that they shall enjoy food convenient, the Fountain abideth full and flowing, though not by the same pipe and conduit which is cut off: it is Gods property, and promise, to take care of the Wi­dow and Fatherless: especially of such who are so made for the testi­mony of his truth: Why do I dis­quiet my self for the sadness of that condition, which setteth my dear Relations in a more special de­pendance on God; and secureth to them the more peculiar provi­dence of God? I love them; I have looked after them whilst I lived; I will now leave the care of them to him, who expressed it [Page 67]by me; who can and will express the same without me; who is charged with them by his own pro­perty and promise; who is more im­mediately, more eminently bound to look after them, by taking, thus taking me from them.

O my God! give my Wife and Children a fear of thee; submission to thee; and faith in thee; be thou the Husband of my Widow; and the Father of my fatherless Chil­dren; that to the praise of thee who failest not, they may tell the world, the unbeleiving world; they lost nothing by loosing, thus loosing me: they traded to good advantage, by freely, willingly, cheerfully, contentedly, giving up a most loving Husband, and tender Father, to the pleasure of a gracious, faithful, never failing God; who stayeth with them, and careth for them, when he by death doth take me from them.

SECT. XI.

AFter death, Death hindreth me from knowing what is done un­der the sun; and so I shall know no evil. I must lie down in the pit, I shall be covered with darkness; I shall not know what is done under the Sun; This will in­deed be my state: but yet, whilst I lie down in the pit, I shall abide in safety, and be delivered from my brethrens rage and fury; My Brother Reuben proveth most faith­ful and affectionate, by letting me down into the pit; he thereby se­cureth, not onely my life, but al­so my liberty against my brethrens malice; their hands cannot then reach me to do me hurt; they cannot draw me thence, to sell and enslave me to any Ishmaelite, their envy may enquire for me, but they shall not find me; I shall be pre­served in safety, and preferred to glory, when their entangled state shall affect their hearts, and make them with bitterness to remember, and confess, they are verily guilty concerning their brother, in that they [Page 69]saw the anguish of his soul, Gen. 42.21. when he besought them, and they would not hear him: my being put into the pit, is the passage to glory God hath determined for his beloved Josephs.

If darkness cover me; it doth the better suit my sleeping state, and capacitate me thereunto; light is indeed pleasant to the eye, but it is perturbing, preventing, when men desire to sleep: my gracious God layeth me in the grave, as in an house of darkness; and as on a bed of silence; that my wearied body may the better sleep and take its rest; until it shall be awakened by his last trumpet; which shall summon me to meet my Lord in glory.

I have no great cause to be trou­bled for that, Nothing but evil under the sun to be known. I shall not know what is done under the Sun: for there can be little done against me, after I am dead; nothing that can hurt me: suppose mens [Page 70]foolish envy should digg up my stinking carcass, to burn or bury it under the Gallows; they may annoy themselves, they cannot afflict me: sure I am, they can do nothing under the Sun, which shall concerne me when I am dead; why shall I be so curious, as to covet the knowledge of other mens affairs? I might possibly know some good by my life; but that will be but very little; but I were therein sure to know very much evil; and such evil as would and must afflict me: whilst I know no­thing under the Sun, I shall not know the prophaness, blasphemies, impieties, injustice, oppressions, vio­lence, superstitions, perfidies, per­juries, and persecutions which are done under the Sun, all which would call for, and constrain greif in my soul, and tears from my eyes; seeing I could not know a little good, without knowing so much evil; shall I not be content to be [Page 71]freed from a so vexatious burden as is the knowledge of things un­der the Sun; I hate life, Eccles. 2.17. because the work which is wrought under the Sun is greivous unto me, for it is vanity and vexation of spirit.

What if I do not know what is done under the Sun? After death I shall know much good. I shall know much better things: my soul the seat and subject of mine under­standing, shall be acquainted with, and fully apprehend the glories which are above the Sun: I shall then know the depths of divine mercy, the mysteries of mans sal­vation; 1 Cor. 13.12. I shall then know as I am known; I shall perfectly know God and Christ; shall I stick to enter­tain such an exchange of objects to mine understanding? is not my loss great, and greatly to be la­mented? by which I onely loose the knowledge of vanity, which would not make me happy; and iniquity which would make me mi­serable; but gain the knowledge, [Page 72]the perfect knowledg of good, much good, true and substantial good, on­ly good, without the least mixture of evil; and that in an estate, in the en­joyment of perfect glory?

SECT. XII.

AFter death there shall be no re­membrance of me: No re­mem­brance of me after death, nor of my sin. but its no mat­ter; a great name, foolishly purchased by the great precipitacie of some in the world; is nothing but a great bub­ble of vanity, which will wear out at last; time will eat it out of the stron­gest Cities, or marble Monuments: and I hope when I am forgotten, my sin & shame will also be forgotten: serious thoughts suggest unto me content, the little good I have done should be forgotten, so that my folly and wickedness may not be remembred: and yet,

My soul! be not dismaid, the Scripture doth declare the memory of the just is blessed; Psal. 10.7. & 112.6. and the righte­ous shall be had in everlasting remem­brance; God hath provided that [Page 73]his peoples names shall live, when their dead bodies shall consume in the grave: the Lord hath used me whilst I lived, as an instrument of his truth and honour; can I dye, and be forgotten in his Church, or among his people? shall not my works follow me? shall not my works praise me in the gate? can the sinners by me reproved, or the Saints by me converted to, or confirmed in the truth, remember themselves, their sin, or duty, and forget me? God hath blessed me with many lasting memorials of na­ture; a fruitful progeny: I need not build tombs, or Cities and call them after my name: for when I am dead my sons will preserve the memory of my name: the rotting of the name is a curse, entailed on men of rotten lives, and is ordina­rily effected by Gods cutting off the budding race, and hopeful progeny: whatever hath befal­len me in this life, God hath not [Page 74]suffered this cause procuring, or producing this effect, to be my lot; I will not therefore torment my self with a fear that it should fol­low me when dead. Notwith­standing my sinfulness, my care shall be that my life and death may make it legible, that my name is written in the book of life; and therein I have cause to rejoyce, more then if the devils we [...] sub­ject to me: Luk. 10.20 I have laid ho [...]d on Gods Covenant; he hath given me a place in his sanctuary, better then a name of sons and daughters: my name can never be blotted out of that book; mine interest and relation by that covenant shall ever be acknowledged, and remembred; I therefore cannot possibly be buri­ed in oblivion.

SECT. XIII.

DEath will remove me from my place, Death wil remove me from my place, but it is movable. that it shall know me no more: it will so: but shall this dismay me? am not I a pil­grim [Page 75]in this earth as all my fathers were? the Patriarchs passed their time on earth in moveable tents, Looking for a City whose founder and maker is God: Heb. 10.10. the houses in which I have lived, have seemed to be more lasting structures; yet they ne­ver were to me any durable stati­ons; I have not indeed removed my tents, but I have been often removed from my tents: I have ever been in a shifting state; mo­ving from one house unto another; from one place to another; and this hath been to me very tedious and irksom: my Father did indeed raise many stately structures; In Dublin in Ireland. not one of all his sons possessed them, or any of them; the brick walls may bear his name, none of his children do or can inhabit them: God hath made constant motion my condition; he hath wisely mo­ved me from place to place, that I might be in love with no place under the sun: if I have liked mine [Page 76]house & place never so well, I have by one means or other been forced to leave it; and that either because it was none of mine, or else mens persecuting rage would not suffer me in peace to possess it; or be­cause my Masters work hath been done in that place and called me to another: How often have I been forcibly removed from people whom I have dearly loved, and from places where I thought I had pitched my tent; and resolved to rest? I digged a grave for my children, wherein I intended to have been intombed my self; and yet my dead babes are dispersed; their graves are at a distance each from other; and tis very unlikely my grave should be with any of them. If Death remove me from my place; it doth nothing but what hath been common to me all my life, I will not therefore think it strange once more to re­move my place; but will readily, [Page 77]contentedly pack up and be gone; for this remove shall be my last remove, for this remove shall be my best remove: for this remove shall move me from Earth to Hea­ven: and there I have an house of mine own; a better house then any this world affordeth; an house not made with hands; an eternal house; whose builder and maker is God; a Mansion house, prepared by Christ my precursor, for to entertain me, and wherein I must and shall abide for ever; an house which time can­not waste or ruine; nor humane force pull down, or raze; an house most pleasantly scituated, accom­modated with all conveniencies, exempt from all annoyances, and amply furnished with what may make it to me an happy habitati­on; an house it is for which I shall pay no rent, or taxes; in which I shall not live a tenant at will, but I shall possess this house fully, freely and for ever; being once [Page 78]settled in it, I shall not desire to leave it; I shall not be sequestred out of it; and (that which is worth all) this house is mine own house, mine inheritance, purchased for me by my Saviour, and passed un­to by the gift of my gracious Fa­ther, none can dispute my title, or by an Ejectione firma, force me out of my house: My soul! Shall I not be willing to go to, and live in mine own house? and that be­ing so well scituate, so conveni­ently formed, so well furnished; rather then in a strangers incon­venient house? Shall I not prefer an house of Gods building, before the best of mans? shall I not chuse an eternal, rather then a decayed, falling, ruinous habitation? My soul! be not troubled at this re­move; thou beleivest in God, be­leive also in Christ; he hath said, in his Fathers House are many mansi­ons, John 14.1, 2. if it were not so he would have told us; he is gone before to pre­pare [Page 79]a place for his removing people; shall I not up and after, such an harbinger? to possess the glorious mansions of his most gra­cious provision?

Why is my remove by death my terror? my trouble? this remove will transmit me into a station, not more permanent then glorious: I am removing to a better house; yea, to possess a KINGDOM: A Kingdom, not like the Kingdoms of this world; not a narrow, empty, envied, distracted, divided, sha­ken, sinful, transient, and tem­poral Kingdom; not a Kingdom subject to wars, tumults, fire, fa­mine, pestilence, ruine and de­solation; and yet with ambition men do seek, with joy they re­move into, with difficulty and danger they obtain these misera­ble earthly Kingdoms: but my Kingdom, to which I shall pass, is a spiritual, heavenly, unshaken, united, ample, abundant, unde­filed, [Page 80]undisturbed, peaceable and everlasting Kingdom; not subject to any invasion or usurpation; to any confusion or commotions; to any mutations or violent revolu­tion; to any alteration or dan­ger.

Seeing it is the will of my heavenly Father to give me a Kingdom; such a Kingdom; and my Kingdom is not of this world; why should I be unwil­ling to leave this world, and to go to my Kingdom? will any Prince desire to live out of that Kingdom to which he is heir? Since O my God! thou hast given me a King­dom; give me a spirit fit for, and desirous of this thy Kingdom; Let me live, and dye worthy the hopes of thine heavenly Kingdom; let not this beggarly, and these base appendants make me draw back when called to pass into my King­dom: Up my soul; enter this strait gate into thy royal Mansion; stoop under this cross that thou mayst re­ceive [Page 81]the crown of righteousness, and life; the incorruptible crown of glory: ambition maketh men, whose portion is in this life, most desperately daring, to adventure their all for a poor Cottage-King­dom, subject to commotion: shall not grace make me much more willing to put off my natural life; that I may put on this living im­marcessible Crown, which cannot sit on a mortal head? and to pass from an house of bondage, through a red Sea, to a land of rest and pleasure; a station permanent; and to a Kingdom of glory? I will cheerfully remove this once; see­ing I shall remove to so great ad­vantage; and after this I shall re­move no more.

SECT. XIV.

DEath will take me from off my work; Death wil end my work yea and my day. after it Christs Church shall enjoy no benefit by my Mini­stry; I must now, no longer labour in the Lords Vineyard: It is very [Page 82]true; and this cannot but reduce me to a strait, and put me to a stand what to chuse; for if I live in the flesh, the Church will reap the fruit of my labour; that I abide in the flesh is for them more pro­fitable; Phil. 1.22, 23. nevertheless, for me, to dye is gain; I shall be hereby eased of the charge and care of immor­tal souls; of the pains and burden of my Ministry; of the fear and dan­gers which attend my duty; of the toil and travel of all my labour; and of the tiring brunt of my working day; all which have made me often wish, my day were en­den, and that my night were come; There are twelve hours in the day, Joh. 11.9. wherein men work, and then commeth the night, wherein no man worketh: My day is not mea­sured by my work, but my work is proportioned to my day; though I could by my natural strength; I cannot work longer for lack of time; when my day is done, my [Page 83]work is done; and shall I not be content with the end of both? if my Master ease me of my burthen by ending my day, have I any cause to murmur? and yet,

The hinderance of my work shall be no hinderance to my wages: Wages shall be sure. my two talents, well improved for a little time, may approve me faith­full when my master commeth; Matth. 25.22, 23. and 20.9. and so will pass me into my Masters joy, as certainly, as if I had traded with ten talents, and for a longer time: he who worketh in my Lords Vineyard but one hour, shall receive his penny, as well as he who hath endured the heat and brunt of the day: I have all my days stretched forth my hands to a stiffnecked and stuborn generation, who would not hear; mens obdu­racy hath made my ministry a work of difficulty and danger; I have in it been often tyred, and willing to lye down and rest; yet I ne­ver durst look back, nor take my [Page 84]hand from the Plough, on which my God hath layed it; but I shall now find my recompence is with the Lord, and my reward is with my God, shall I repine to go to him to receive it? I will rejoyce I have been so long serviceable in Gods Church, and an instrument to glo­rifie him on earth; and it shall be my joy, that I must now cease from my labour, go home to my Master, and be glorified with him in the heavens.

I shall when dead, labour no more in the Lords Vineyard; but I shall now drink my self drunk of the fruit of his Vine, with him­self in his Kingdom: I shall no lon­ger serve God on earth; but from henceforth I shall sing praises to him for ever in the heavens: though the Church militant must loose my labour; it shall not loose my ma­sters care, he will thrust forth other labourers into his Vineyard; and the Church triumphant will en­joy [Page 85]my company to enforce their cry; Rev. 6.10 How long Lord, before thou wilt avenge our blood on those who dwell on the earth? come Lord Jesus, come quick­ly: I have done the work of my ge­neration; what can I do, or desire to do more? I have dispatched the bu­siness charged on my hand; shall I be unwilling to sit still and take mine ease? I have delivered the embassie, to me committed; shall I not willingly return at my Lords command? My soul! bless God that he would employ weak, worth­less me, and that I have done so much, and such work in his house, as I have done; Let me be no less willing to rest, and take my ease, then to work at my masters bid­ding.

SECT. XV.

DEath will dissolve my being; Death dis­solveth my being, and dis­chargeth my bur­den. when I am dead, I am not: but it will also discharge my bur­den; when I am not, I am not greived: my self, my sin, and my [Page 86]sorrow, shall all cease together, and at once, better therefore is the day of my death, then the day of my birth: through all my life I have found little, very little that is desireable; but much, which I may well spare; very much where­of I may desire to be eased; for the discharge hereof I may well bid death welcome.

What hath been my whole life, but an estate of sin, sorrow, of pain and travel; a condition, full of cares, fears, greifs, tempta­tions, afflictions, crosses, losses, persecutions, reproaches, dan­gers, and great distresses, sick­nesses and sinful weaknesses, and soul-perplexities? man that is born of a woman, Job 5.7. is born unto trouble, a [...] the sparks flye upward: these are so natural to me, and inherent i [...] me, that they exist in, and subsist with my very self; I cannot be and be without them; I cannot lay them down, without laying [Page 87]my self aside: vanity, vexation, and trouble, qualifie my life as in­seperable to it; why am I perplexed with an apprehension that such a life draweth to a period? I have all my days been persecuted by hu­mane rage and power, and so should be still if I live longer; I may well be contented to be re­solved into an estate of peace: when men have killed my body, they have done their worst, their all; they have me not to insult over; they do much better for me then they are aware of; they give me a writ of ease from all my travel, and trouble; in the grave the wicked do and shall cease from troubling; Job 3.17, 18. the weary shall be at rest; the prisoners do rest toge­ther, and they hear not the voice of the oppressor.

My soul! were there no more in death, but this release from greif, pain, sorrow and travel; thou mayest well resign me up to [Page 88]the stroak of death; I may be content not to be, that so I may not be so miserable; well may death be sweet to me, to whom my whole life hath been so bitter: how many have desired death, be­cause of the danger, distress, and dolour of their lives? how many have sinfully destroyed their lives, to deliver themselves from their cares, fears, greifs, wants, and woful pains? I desire not, I dare not, I will not tempt God, and murmur against his providence, by hastening my death, by a vio­lent, untimely, unlawful, un­natural act of self-violence; all the days of mine appointed time, I will wait till my change come; but I may very cheerfully, wil­lingly, yeild unto that stroak which is sent of God to ease me of so great a burden: the rather, because Death is my discharge from sin, as well as from sorrow; and death onely can be the discharge thereof: [Page 89] In iniquity I was conceived, Psal. 51.5. in sin did my Mother bring me forth; sin is to me as natural as my self; it is inherent in my being; it was born with me; it hath grown up with my [...]ody; that will not, that can­not be divided from this; this corruptible body, is the uphold of the body of corruption; these two do stand, and will fall together: This dying flesh is not only the sub­ject of sence, but also the seat of sin; the members of my body, are the instruments of sin, unto, and until death: how tormenting hath life been unto my soul, by reason of temptation unto sin? the con­stant militation of my flesh, hath made my life a continual conflict: how have I feared to nourish my body, because thereby I made pro­vision for the flesh to fulfil the lusts thereof? I could never yet tame sin, but by buffetting my flesh, and by abstracting from the sup­ports of my being.

I cannot be rid of sin, till I be released of life: Oh the care to avoid, fear to commit sin, to which I have been subject! how many times have I been forced to embrace sorrow, to shun sin? and to sit alone, exposed to scorn and misery, because I durst not run to the excess of riot with other men? Mortification of sin, hath been the main of my business, since I saw the sinfulness of sin: and yet do I what I could, it would and doth exist in me, and prevail upon me; to the often checking my comforts; hindring my communion with God; and wounding my conscience by omissi­ons of, and defects in duty; by commission of hainous sins, and many abberrations from my hea­venly father, forced to fetch me home by paternal castigation: though Gods grace hath maintain­ed in me a constant militation, tha [...] sin could not reign in my morta [...] [Page 91]body; and my Father hath ever kept me under the rod of correcti­on; yet, the law in my members hath rebelled against the law in my mind; and led me captive unto sin: the best of my life hath been a candid confession, and a continual complaint, that the good I would do I do not, and the evil I would not do, that I do; and an affectionate outcry; Oh wretched man that I am, who shall deliver me from this body of sin? I must, I may whilst I live, make it my care to keep under my bo­dy, lest my sin overcome me; and yet whilst I abide in the body, I shall bear about a body of corrupti­on; the death of this shall be, and it onely can be the destruction of that: Onely in the grave I shall cease to sin; when I am not, I shall not be sinful; I shall not be a sinner.

My Soul! Dost thou desire to be freed from the suggestions, [Page 92]temptations, and inclinations to sin? and yet tremble at the thoughts of dissolution, which will, and onely can deliver thee from them all? be assured after death thou shalt not be greived for, because thou shalt not be stained with thy daily guilt: thy sinful nature shall then no more greive the Spirit of thy holy God: Hast thou waged a mortal warfare against thy sin, all my life? and wilt thou now give back in the last mortal stroak? though this fall upon thy self with some violence, it will certainly give thee the full conquest over thy lusts with which thou hast so long contested; fall willingly un­der that fall, which will make thee full victor over these cursed Phili­stines.

Come O my soul! be willing to stoop that thou mayst lay down thy load; submit freely to that stroak, which will for ever set thee free from all sin, and from all sorrow: [Page 93]cease to complain that thy life hath been tedious, and tiresom, trouble­ous and toilsom; or shew thy self content and truly glad to be eased: desire to be dissolved, that thy burden of sin and sorrow may be discharged. Be still O my soul! the stroke of death is dreadful; but it once struck, doth for ever dismiss and destroy the suggestions of Satan, the motions of sin, the actings of unrighteousness, the ap­prehensions of Gods wrath, and af­flictions by mens rage and envy, with all other evils: who would not bear some dread to be deliver­ed from so great distress; when I am dead, I shall cease from my labour; I shall rest from mine own works of sin and sorrow; these are indeed most properly mine own works; produced, procured by my self; created, continued by, and with my self; acted by, ex­istent in, and with my self; to be only desolved and destroyed with [Page 94]my self: whilst I am, I am as, yea, above others of my brethren, the Butt of Satans rage, and mens ma­lice; the subject of strong passions and finful motions: whilst I have lived, I have not done duty to God without great defect; I have not delivered my Masters message among men, without great dan­ger; Satan hath hunted me into sin, and wicked men hath hunted me into sufferings; they have lien in wait for me; they have labour­ed to make my tongue my trap, and to ensnare me by my words: but I may now be content, these can follow me no further; they shall now lose the sent; the grave shall be my burrough, in it I shall be quiet; I shall then be out of the reach of lust, care, trouble, sor­row, sickness, temptation and per­secution; I shall now no more be heard to grieve or groan: I will therefore be willing to cease to be, that I may cease to be the [Page 95]subject of so bad, so sinful quali­ties.

SECT. XVI.

DEath will destroy my body: Death de­stroyeth the body but not the soul. be it so: that is all it can do; it hath nothing to do with my soul, that remaineth immortal; it shall be saved, and set in Abrahams bosom, [...]n eternal happiness, as soon as it is out of my body; it shall be as­sociated to the spirits of just men made perfect: What need I care how it goeth with my worser, whilst I have secured, and it goeth so well with my better part? my soul is an immortal being; out of the reach of humane rage, and the stroke of death: What if men and death kill my body, if God will not cast my soul into hell, I escape well, and much better then I de­serve; for sin had shipwracked me both soul and body; I had forfeit­ed both to divine Justice: my soul being saved, I live in death: O blessed paradox! oh happy state I [Page 96]not to dye in dying! My body is but an earthen vessel; I need not be much troubled if this be broken; so that my heavenly treasure be se­cured and preserved: my body is onely the cabinet, I see no great cause to be troubled if that be lost, whilst the jewel of my soul is safe; Paul might well call on the Marri­ners to be of good chear in the tempest, which tare their tackling and sunk their ship, being able to assure them, Acts 27. no mans life should be lost but the ship onely: I travel with my soul through briars and thorns, shall I wonder that I am pricked, and that my cloaths are rent off me? My soul is of such value, that all is to be adventured and thrown over-board for its salvation; What shall it profit a man if he gain the whole world and lose his own soul? Matth: 16.26. my body is dear to me; I will do what I can to pre­serve it; but my soul is much dear­er; this must be defended by ex­posing [Page 97]my body to danger and de­struction; skin for skin, riches, ho­nours, pleasures, peace, all my natu­ral comforts, and outward blessings, I would give for my life, but these, and life and all will I give for my soul: 1 Pet. 1.18. My soul is redeemed not with corruptible things, as silver and gold; but with the precious blood of Jesus Christ: Christ laid down his life to redeem my soul; and shall not I willingly lay down my life to keep my redeemed soul? O thou the Shepherd and Bishop of my soul, keep it within thy sheepfold, un­till thou shalt lead it unto thy glo­ry; I will not then be solicitous, what may befall or become of my body, seeing I am under a necessi­ty of suffering loss; I will re­joyce that my loss is not greater; such as might have undone me for ever: welcome death to my body; temporal death which consisteth with the life and immortality of my soul; and passeth it into the fruiti­on [Page 98]of eternal life: my soul may be saved by, and under the loss of my body; but my body could not be saved if my soul were lost: Oh strange! Oh blessed trade! the loss I am like to sustain, is mine infinite gain; this loss of my body shall save my soul; for in the cause of Christ and his Church, he who would save his life must lose it. Mat. 16.25

SECT. XVII.

DEath will seperate my soul from my body; Death se­perateth soul and body, but not me and God. it will so: but it can­not seperate me from God; and that was the design of death; it cannot seperate either the one or the o­ther from the love of God in Christ Jesus; I am perswaded nei­ther life, nor death, nor Angels, nor principalities, nor powers, nor things present, Rom. 8.38, 39. nor things to come, nor any other creature shall be able to seperate us from the love of God, which is in Chrict Jesus our Lord: shall not this inseperable love to [Page 99]me, meet with an answerable re­turn of love from me? and make me with confidence and resolution conclude tribulation, nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor sword, shall not seperate Christ from me? as it is written, for thy sake are we killed all the day long, and accoun­ted as sheep to the slaughter; love is a principle of union; it cleaveth to, and looketh after its object, in its most low estate, and lost condition. Death shall not make me to be despised or forsaken by my God; This God is my God, Psa. 48.14. my God for ever and ever, and he will be my guide unto death; yea, in, and through the vail of the shadow of death, his rod and his staff shall comfort me: and 23.4. the Lord his esteem of, and relation to my soul and body, abideth as well, and as much, (though not by the same acts and expressions of affection) now they are seperated from, as [Page 100]whilst they were united each unto other: God doth triumphantly observe the faith and patience, by which I endure the tearing of them each from other; for the testimo­ny of his truth: he doth dispatch his Angels to attend my death; and to conveigh my soul into Abra­hams bosome, to the immediate enjoyment of himself: nor doth he disregard my body, when di­vided from my soul; or disesteem the dust thereof; he causeth it to be mourned over by my friends, and natural relations, and to be buried with the greatest solemni­ty, poor, they can observe; yea, he loveth it, and looketh on it as uni­ted to Christ, though laid in the grave, or dispersed on the earth; all my members are written in Gods book, Ps. 139.16 not one of them must be lost or miscarrie; they shall not be neg­lected: my dust is precious in Gods sight, not a grain of it shall be lost after it is sown in the earth [Page 101]it shall most certainly spring up as precious seed; watered with the dew of heaven; the word of the Lord to Zion, and all her sons doth assure them and me, that her dead men shall live; together with his dead body they shall arise; awake and sing ye that dwell in the dust, Isa. 26.19. for thy dew, is as the dew of herbs, and the earth shall cast out the dead.

My body remaineth Gods Jewel, when it hath lost that lustre the soul did give it; God locketh it up in the grave as in his cabinet: God well knoweth my body is lia­ble to danger, in the day of his wrath against the inhabitants of the earth: the grave is the recep­tacle from distress whereinto he doth gather it: know my soul and body, you when divided, do abide objects of Gods compassion, com­placency, and care; enter into your chambers, though dark; qui­etly shut your doors about you; [Page 102]the wise God is willing to hide you for a little moment, until his indig­nation be past.

My soul and body are dear com­panions; it is not strange to see these two parted with dread, and greif: and yet, nearest relations, dearest friends must shake parting hands each with other in this world; brethren that have lived long toge­ther, and love most dearly, must leave each others company at their Fathers pleasure; and for their fu­ture good: this is my case in death: my soul! be contented; take chear­ful leave of thy body, thou art re­turning to the father of spirits. My body! consent willingly to shake hands, and shut out thy soul; thou must for a time be shut up by God, from falling under those desperate dangers, and deep di­stresses, which are more dreadful, and intollerable, then is death it self.

The design of death, in divi­ding [Page 103]my soul from my body, was to divide both from God: but this is impossible: for union with Christ and with God in him, is insepera­ble; no case will make them cast me off; no condition can cut me off from them; whom they love once they love to the end, forever. Joh. 13.1. Christs union is with me; my self; my whole self; the whole, not any single part of man; no part of me, can therefore be by the power of death dismembred from him: death may militate against Christs body, it may rend and mangle his mem­bers; but it cannot destroy his bo­dy, his mystical body; it cannot divide any his members, nor any part of his members from him: death shall ere it be long, by the sound of the last triumphant trum­pet, at the glorious and general resurrection, know, and prove, that the union between Christ, and the bo­dies of his people, is as real, as inse­perable; as the union between him [Page 104]and their souls: Christ will not lose any part of his purchase; he paid a price for man; for whole man; for our bodies; and for our souls; both are his: all enemies that in­terrupt the union; that intercept the communion which is between Christ and his members, must be de­stroyed, and the last enemy to be subdued is death: when the Grave, the Sea, and Hell shall give up the dead bodies which are in them, as in repositories for a time, I shall then find the design of death in di­viding my soul, from my body, is failed, disappointed, and become frustrate; it never could divide either of them from God my Fa­ther, or from Jesus Christ my Re­deemer: nor shall it be able long to keep these parts of me asunder, and at distance each from other; for my union with God and Christ, doth necessitate; and will most powerfully, irresistably effect the re­union of my soul and body, at the [Page 105]resurrection; that I, whole I, my self, out only part of my self, may enjoy them for ever.

Let my God, and my Saviour, do with me what they please; so they will but please to be with me in life, and in death, whilst I am: and with my divided parts when I am not; I will then perswade, prevail with my self, contentedly to enjoy them in my divided parts; until the time return, that my parts reunied, my whole self, may be placed in an inseperable possession of them, in perfect glory, world without end.

SECT. XVIII.

VVHen I am dead my body will be covered with worms; Worms will eat me when dead, but consci­ence will not bite me. and will feed upon me: but it is no matter; I shall not see their scraw­ling; I shall not feel their gnaw­ing of my flesh: and if I did; yet that is nothing, whilst my soul shall escape the gnawings of an accusing conscience, that worm which never dieth: there is more mercy in being [Page 106]freed from this one worm, then from many thousands of those silly, weak, dying wormes.

Why should it trouble me to be­come the companion of wormes? must not I say unto the worm, thou art my Mother, Job 17.14 and my Sister? what am I my self, but a worm? a weak creeping worm? Psa. 22.6. David did apprehend himself a worm; a King and yet a worm; and Bil­dad, Jobs friend, noteth of man in general, Job 25.6. that he is a worm: whilst I then am my self but a worm, let the worms feed sweetly upon their fellow: when I am dead I can do man no good; why should I not be glad any creatures can fare the better for my death? the wormes cannot cover me from the sight of God; they may crawl upon my body; but it is not there­by made loathsom to the Lord. They may devour my flesh; but the worm which never dieth, shall not distress my soul; I will not [Page 107]therefore appear so weak as to af­flict my self, with the apprehensi­ons of the power and prevalency of those silly creatures; to which I must be subject, but of which I shall not be sensible.

SECT. XIX.

IN Death I shall see corruption; In death I shall corrupt, but rise a­gain. my body will corrupt; be co­vered with dishonour; consume away to dust; moulder away to nothing: this I cannot deny; for it was peculiar to the holy one, the Lord Christ, and to him onely, to dye, and not to see corruption: but yet, I do beleive the resur­rection of my body: God can pre­serve my dust, and make my dead bones to live: my body is united unto Christ, death cannot destroy that union; my body united to Christ, shall by the power of his resurrection be most certainly raised up at the last day; that I may sit with him in heavenly places.

God is the God of Abraham, [Page 108]Isaac, Mat. 22.32 and Jacob; he is the God of the living, and not of the dead: though therefore the bodies of A­braham, Isaac, and Jacob, be dead, and buried, and have seen corruption; and be dissolved into nothing; yet, they shall live a­gain; they retain in the grave, an animating principle, which will pro­duce its effect; they shall be raised up; and exist in their indi­vidual, specifical persons; and subsistencies: this was the Lords Argument to convince the Sad­duces of the resurrection of the body; this priviledge was not pe­culiar to those Patriarchs; for I also beleive that my redeemer liveth; and that he shall at the latter day stand upon the earth; Job 19.25, 26, 27. and though after this skin, wormes destroy my body; yet in my flesh I shall see God; him I shall see for my self; whom mine eyes shall behold; and not anothers, though my reins be consumed within me: My present [Page 109]life doth witness the first Adam to be a living soul; my resurrection from death, and the grave, must witness the second Adam to be a quickening spirit.

My body is part of my self; it must not, it cannot be lost: its seperation from my soul, maketh me cease to be; this seperation continued, would continue me a nonentity for ever; my self is re­deemed and related to the Lord; and my soul, or my body is rela­ted to him, but as parts of my self; these divided must be reuni­ted, that my self may exist to en­joy my redemption by him, and my relation to him: though the Lords special care is for my soul, as my better and more noble part; he hath not excluded, he doth not despise, he will not neglect my body: My soul, and body are now joynt subjects of grace, they must therefore hereafter be joynt subjects of glory: they have in [Page 110]this world been joynt agents o [...] duty to God; and joynt patients in dolour for God; they must therefore in the world to come be joynt heirs of dignity; and joynt possessors of comfort from the Lord.

After all the changes which shall or can pass, and return upon my body; God will gather up my dust; bring together my scattered bones; raise up this very body, and reunite it to this very soul: my body which shall corrupt and consume to nothing, shall be rais­ed, the very same for substance, that it now is; but it shall then be cloathed with more excellent qua­lities, most suitable to the excel­lency of my soul; in that estate of glory, it shall be raised up to enjoy: my body is now sown in corruption, 1 Cor. 15.42, 43, 44. but it shall be raised in incorruption; it is sown in dishonour, it shall be raised in Glory: it is sown in weak­ness, it shall be raised in power: [Page 111]it is sown a natural body, it shall be raised a spiritual body: what then do I loose by having my body for a time resolved into nothing; consumed into dust? I loose no­thing but the enjoyment of my self, for a little season; which be­ing expired I shall return and re­enjoyn my self to very much ad­vantage: doth not the Husband­man joy to see his seed rot in the ground? because he hopeth to re­ceive the same body with better qualities: shall not I through grace, be willing to be resolved into nothing, that I may be re­stored better? O fool! 1 Cor. 15.36. no seed is quickened unless it first dye; my soul, resist not the pleasure, re­buke not the order of my Maker: if he kill to make alive; dissolve that he may restore my body, with the most blessed change of quali­ties, to the same substance; wilt thou dispute or decline his will? come, be content; cheerfully [Page 112]shake hands with my body; and let it go; leave it; look no more af­ter it; though it be lost from thee, it is not lost from God or Christ; nor is it lost for ever: when Christ shall appear, I my self shall, my whole self, consisting of soul and body, Col. 3.4. shall appear with him in glory, for he will raise me from the dead, Phil. 3.2. and change my vile body; that it may be fashioned like unto his glorious body.

I cannot but pray, that God would deliver me, my body; from wicked men, who are his sword, his hand, to cut it down, and re­duce it into nothing; yet my fa­ther, not my will, but thy will be done; I will submit; I will be content; I will wait my appointed time, till my change shall come; and I will retain the confidence, and possess my soul in the comfortable expectation of my resurrection; for as for me, I shall behold thy face in righteous­ness; Psa. 17.15. I shall be satisfied, when [Page 113]I awake, and arise in thy likeness.

SECT. XX.

DEath is that dreadful gulf, Death en­tereth m [...] into eter­nity; bu [...] it is of good. which once shot, lancheth mine immortal soul into the ocean of Eternity: Eternity! what is that? a word of astonishment! an estate of amazement! I cannot look into it without heart-sinking thoughts, soul-troubling apprehen­sions: It is a depth unfathomable; a length and breath immeasurable; an height undiscernable; a conti­nuance undeterminable, and un­exspirable: but yet, Eternity is in all these respects, an estate most proper to mine immortal soul: herein an eternal subject, shall so­lace it self, in its eternal object un­to all Eternity.

Times return hath been the la­mentation of my life, Times re­turn is trouble­some. because it was the limitation of my comforts: were mine estate never so pleasant to me in respect of my health, wealth, plenty, peace, friends and [Page 114]familiars, or the like enjoyments; the discernable approaching peri­od of them, hath bidden a stand to my delight in them; and damped mine affections towards them: The things which are seen are temporal, but the things which are not seen are eternal: 2 Cor. 4.18. sensual pleasures have the wings of the morning, they pass a­way with time; but Eternity is an adjunct, a property which stamp­eth no mean degree of excellency, on those glorious invisible objects, which are proposed to our faith; to counterpoise those visible but temporal good things, which cap­tivate our sence.

My soul! in Eternity thou shalt not be tired, with telling the flee­ting hours; with observing the rerurning days, moneths or years: thine expectation of good or evil shall not then be tedious: thou shalt be by death transported and resolved into perfect, full, and for ever enjoyment of perfect good: [Page 115]and that without alteration, or de­gree; without encrease or diminu­tion; without consumption or expiration: Thou shalt now pos­sess an everlasting noon day; thy sun shall no more rise, nor set; time shall be to thee no more; thine autumne shall abide fresh and green, fair and fruitful, without the least change by the encreasing reviving spring, or by the chilling, clouding, killing winter: thy stars shall not be clouded, thy moon shall know no changes in this estate of Eternity: There shall be no Sun, Moon or Stars; thou shalt not need, and therefore thou shalt not have those directions, and deter­minations of time; for thy day shall abide in its perpetual bright­ness, without any dawning, or the least approach of night.

Eternity existeen not in it self: Eternity an adjunct to the best things. it is a property which passeth on some condition: [...] adjunct quality which standeth not alone, but ex­isteth [Page 116]in its subject. My soul look unto, and secure the subject, then wilt thou soon see, that Eternity is a quality greatly desirable; an adjunct unto thy great advantage; when death shall determine thy days it shall lanch thee into; but it shall not leave thee fluctuating on the uncertain waves of Eterni­ty; for the spirit goeth unto God who gave it; and as the tree fall­eth so it lieth; thou shalt most certainly be set in that estate, which must be thine Eternal estate, with­out any possibility of alteration, or expiration: thou by death sailest into the sea of Elernity; or rather thou passest through the red sea, unto the resting, refreshing shores of eternal salvation, an eternal in­heritance, eternal glory, and eter­nal life: these are the blessed sub­jects in which thin [...] Eternity must and shall exist: Ha [...] thou not in this life tasted the [...]weetness of those objects? hast thou not pro­posed [Page 117]these as that silver bell, for which thou hast run the race of righteousness? are not these the recompence of reward at which thou hast looked, as thine encou­ragement to all thy travel, and in all thy trouble; in expectation of these, I have despised the shame, and endured the cross: can I chuse but desire these should be? can I chuse but leap for joy to know that these invisible things are eternal? My soul, stand still upon thy dy­ing shore, take a second, a se­rious view of eternity, as affixed to thy salvation to thine inheritance, to thy glory, and to thy life, and tremble, be troubled at the thoughts thereof if thou canst; thou wilt be more ready to tumble thy self headlong into, then once to turn back from thine Eter­nity.

First then, Eternal salvation. Death determineth all my woe; it giveth me an im­munity from all evil; it passeth me [Page 118]into the possession of salvation: salvation from sin, from sorrow, from weakness, from sickness, from all defects, and deformities, from all infirmities and imperfections, from diseases of body, disgrace un­to my name, and distempers of mind; from all the envy of Satan, rage of men, and wrath of God; is the happy and certain sequel of my death through Christ my Lord. Can it possibly greive or amaze me to see, and to know that this sal­vation is eternal? or that I am going to possess and enjoy it for ever? shall my heart ake to apppre­hend it shall never ake more? shall I blear mine eyes with weeping, because God is about to wipe all tears from mine eyes for ever? Have not I beleived and preach­ed this salvation, and the eternity thereof? shall now mine entrance thereinto, be mine affliction? I have professed, my self did and would, and I have earnestly per­swaded [Page 119]others, to persevere in piety, pressing to salvation, and waiting for the time when there should be no more weeping or woe, no more pain or greif; no more fear or sorrow; no more di­stress, death, or danger: and shall I now give back, when God hath brought me to that time? shall I dread the discharge of evil, which I have all my days desired and groaned for? or shall the eter­nity of this immunity, embitter mine expectation, or enjoyment of it; do I retain the sence of evil, and can I desire to return to it a­gain? have not the Paroxismes of a Feaver; the Fits of an Ague, of the Stone, or Collick, perplexed me, and made my strength to fail? have not the threats of hu­mane rage filled my soul with terror, and exceeding dread? have not mine apprehensions of Gods wrath, and eternal woe, which my sin hath deserved, filled [Page 120]my heart with horror, my soul with fear and greif, and my bones with trembling? shall I now fear to be put into that estate, wherein all these evils shall end for ever? wherein I shall never more feel it, I shall never more fear it? Oh bles­sed Eternity! annexed unto so great salvation!

2. Mine In­heritance is eternal. Death putteth my soul into the possession of mine inheritance: the inheritance which Christ hath purchased for me; which God hath promised to me; the inheritance a­mong the Saints; the inheritance of the Saints in light; the inheritance of an house in heaven; the inheri­tance of the blessed mansions of God; the inheritance of a Kingdom; the Kingdom of Heaven, the King­dom of God; in this inheritance I shall inherit the confluence of all honour and happiness; in this in­heritance I shall sit down a Co-heir with Jesus Christ, the onely be­gotten, the onely beloved Son of [Page 121]God: shall it greive me that this inheritance is eternal? is not Eter­nity the Emphasis, the excellency of this inheritance? my soul could never be so much ravished with the plenty, pleasure, scituation, so­ciety, greatness, and glory of this mine inheritance, as it would be damped and deadned, dis­couraged and discomfited with the vanity, the transiency of the same: what a cutting consideration would it be, to think there were but a possibility of a cutting off from this inheritance? or of my being cast out of it, though but for a time? unto this inheritance I have been called by the glorious Gospel; I have been sealed by the blessed spirit of adoption; I have received in my self the earnest, the first fruits of this inheritance; I have been thereby encouraged in mine expectation, and enflamed in my desire of a full possession thereof; shall I now draw back, and de­cline [Page 122]mine inheritance, and the en­joyment of it, because it is in­corruptible and fadeth not away? because it is eternal, without end? I have ever deemed and determi­ned the most rich and honoura­ble inheritance on the earth, a pompous vanity; because it is tem­poral and transient: Shall I now dread to enter into the possession of that inheritance which is Real, because Eternal? can I be so foolish as to desire the worm of time should eat into my fair estate, and make my flourishing inheritance to fade; I have all my days lived a child in nonage, longing for, and looking at, but kept out of mine inheritance, but I am now at age, I shall now become a man, a grown man, and enter upon and into mine estate: and this is my comfort, mine advantage, I shall abide a man, a perfect man for ever; the second childehood of old age shall not overtake [Page 123]me, to deprive me of, or disca­pacitate me to enjoy this my hea­venly inheritance: Oh! how have I longed and laboured? how have I panted and prayed? how have I pleaded with God? how have I pressed against the power of men and Devils, to get into the posses­sion of this inheritance? now I am come to the door, shall I stand at the Threshold? shall I dread to enter in, sit down, and possess mine inheritance, because it is eter­nal? will eternity be the burden of my heavenly estate?

My soul! embrace death, the door, the dark entry which pas­seth thee into thine inheritance; proceed with joy, with courage; praise God for the eternity of thy future state: is not this my sub­stance, much better, because more enduring then all my worldly goods? hath not the hope of this, made me content with the loss, and to take joyfully the spoyling of those? [Page 124]shall desireable, delight, eternity dismay my soul entring into the pos­session of what I have so much e­steemed, so long expected? who would not exchange a Lease for life, for an inheritance to be enjoyed for ever? who would not part with all, to purchase, to possess such an inheritance, a Royal, Heavenly, holy inheritance? and shall I not gladly breath out a dying life, to affix, and secure eternity to this mine inheritance?

3. Eternity is affixed to glory. Death shall invest my soul with GLORY: Eternity must needs be the sparkling lustre of GLORY: mine Inheritance shall be a Glorious Inheritance; and so much more glorious by being eternal; mine inheritance is a palace, not a poor cottage; a mansion, not a move­able Tent; a Kingdom, not a Country Village; an Heavenly, not an Earthly Kingdom; a King­dom of God, not of men; and is not this a Glorious Inheritance? [Page 125]would not any man desire to enjoy this for ever? Mine Inheritance, or estate in this world hath ever been poor, vile, and base; but my soul shall now pass into Glory; and be invested with nothing but Glory; I shall when dead know by expe­rience, what I have long desired, earnestly prayed, and industriously laboured to know by the Spirit of wisdom and understanding; (viz) What is the Riches of the glory of the inheritance of the Saints; Eph. 1.18. Now I have finished my course on earth, I must go to Heaven; that I may there receive my Crown; may course here hath been the conti­nual exercise of Grace; my con­dition hereafter must be the con­stant enjoyment of Glory: the place in which my soul must now abide; the business in which my soul shall be employed; the com­pany with which my soul shall as­sociate; and the qualities with which my soul shall be endowed, [Page 126]are all glorious; these things are all transcendently glorious; I can­not but desire they should be; my soul cannot but leap for joy to think these glories are Eternal.

The place in which my soul shall abide whilst parted from; Heaven a glorious place. yea when reunited to my body, is glo­rious, transcendently glorious; for it is Heaven: My constant future residence must be in the Court of Heaven; the Heaven of heavens; the third heavens; the Paradise of God; the place into which the A­postle Paul was taken up; in which he heard words not fit to be utter­ed; 2 Cor. 12.2, 4. and in which he saw Glories which he could not declare; the Court of the great King; the King of Saints; and the King of Kings; the peculiar Palace of Gods most glorious presence; the holy, the heavenly Jerusalem; Rev. 21. the great Ci­ty, whose gates are pearl; whose pavement is gold; and whose foun­dations are precious stones; unto [Page 127]which the Kings of the earth do bring their glory and honour; in which there is no need of Sun, or Moon; for the glory of God doth lighten it; and the Lamb is the light thereof; into which there shall in no wise enter any thing which defileth, neither whatso­ever worketh abomination, or maketh a lye; but they only whose names are written in the lambs book of life. My soul! Dost thou linger to go unto, or dost thou fear too long continuance in this place of glory? How have hu­mane sences been ravished with the glory of the structures raised by humane Art? how much have I admired the glorious work­manship of God in the bespangled firmament, the most curious ena­melling the same with the Sun, Moon and Stars? and yet these are but dark shadows; most im­perfect representations of Heavens glory? and how far? how freely did [Page 128]the Queen of the South travel to see? with what ravishing observa­tion did she admire? how blessed did she esteem the men who did reside in the state of Solomons stru­ctures? wilt thou my soul flock to God and see, yea and fit down in the place prepared by the Lord, for his blessed ones, before the foundation of the world was laid? the glimpse of this glorious King­dom, when the Lord Jesus was trans­figured, did so ravish the three Di­sciples, that they thought it was good to be there, and began to cast how to build tabernacles, Matth. 17.2, 3, 4. that they might there abide: Can I chuse but long to see, and to set down my station in the very place its self where our Lord is ever in the truth and fulness of his glory? Come my soul! goe forth with joy, and thou shalt at once possess that place of glory, from which thou canst no more remove, nor wilt desire to do it: in which the eternity of thy [Page 129]residence, is and will be the excel­lency of thine injoyment; it would more grieve thee to go from, then not at first to have come to Heaven.

The business in which my soul shall be employed in this glorious place, is also glorious: In hea­ven the work is glorious. for after death attendance on, and acclama­tion of praise to God and Jesus Christ, shall be the whole the only employment of mine immortal soul; beatifical vision shall be its business: I shall then know God, as I am known of God; I have here beleived in him whom I have not seen, rejoyced with joy unspeak­able and full of glory: but shall then see him, in whom I have be­leived; I shall see the Lord Jesus Christ, not darkly, as in a glass, but face to face; how full? how un­speakable? how glorious must needs be the joy which reflecteth from my sence? how must it needs tran­scend that which was onely the result of faith? my soul when par­ted [Page 130]from my body shall (as the glorious Angels now do) minister continually in Gods immediate presence; and behold his glory: Happy were Solomons servants who stood continually before him, and heard his wisdom; Behold my soul! a greater then Solomon is here; thou shalt attend on, minister before, and hear the wisdom, and behold the glory of the God of Solomons wisdom, and glory.

The souls which come out of great tribulation, are arayed in white robes, and advanced unto continual attendance on the throne of God; to serve him in his Tem­ple night and day; where the whole of their business is, and for ever shall be to sing Halelujahs un­to the Lord; to admire the majesty, wisdom power & goodness of God; to ascribe wisdom blessing, honour, pow­er and glory unto God, for ever and ever; to him who sitteth on the throne, and to the Lamb for euer: Gods [Page 131]service was on earth my perfect free­dom; it must needs be much more such in Heaven: when I am once arrived at this estate of Glory, I shall be indeed, and for ever deli­vered from all mine enemies; that I may serve him without fear all my days, which shall never end.

Oh the honor of relation to such a Master! oh the happiness of em­ployment in such business! It is a good thing to sing praise unto our God; it is pleasant, and praise is comely: Oh the glory of attendance on so glorious Majesty! my soul, canst thou wish thy time in a rela­tion so honourable; in an employ­ment so happy; in an attendance so glorious, were as the days of an hireling? God forbid: Lovest thou the service of thy God? shall the length of thy servitude dismay thee? Wilt thou not consent, yea desire to be boared through the ear, that thou mayst abide in this thy masters service for ever? Dost thou [Page 132]long to turn thy faith into sence? thy hope into fruition? thy prayers into praises? thine apprehensions of God and Christ, into immediate attendance on them? is it possible thou shouldst dread the eternity of this estate, thou so much, so ear­nestly desirest? art thou my soul ca­pable of surfeiting with spiritual joyes? dost thou not love and long to drink thy fill, to be drunk with the rivers of pleasure which flow continually in Gods presence? how have I mourned under the with­drawings of Gods presence! shall I now fear to approach his presence, onely because I shall never more be banish'd from his Court & presence?

My soul! chear up; in Heaven, the frowns and frettings of thy Master, shall not make thee weary of waiting on him; his terrors shall no more make thee afraid, the splendor of his Majesty shall not dazle thine eyes, nor discapacitate thy vision of him; thy work shall [Page 133]not there be tyring; thy service shall not then waste thy strength; wear thy cloaths; or dull thy spirits; that thou shouldst wish for a return of time, wherein to take thine ease, obtain refreshment, or re­nue thine apparel: so eminent is this relation; so easie, so excellent is this employment; that the Eter­nity hereof is mine exceeding, mine infinitely great advantage; I long to enter upon it; I shall never de­sire to leave it; mine eternal enjoy­ment of it, is mine onely hope, my Glory.

The Company with whom my soul parted from my body, In Heaven I shall have glo­rious com­pany. shall asso­ciate, is no less glorious then the place of my future residence; or the business of my future employ­ment: when I dye I shall be ad­mitted into, and entertained by the assemblies of the first born; whose names are written in heaven; and the spirits of just men made perfect; and the glorious Angels: those shall [Page 134]henceforward be my companions for ever: Oh blessed company! who would not long to be with them? who would not gladly go to them? who can with any possible content think of parting from them? how foolishly loath am I to leave my friends on earth? yet I have not en­joyed their company without a cross; many of them have scorned me; many of them have slighted me; many of them have failed me; many of them have fallen out with me; many times they have provo­ked my passion, greived my soul, and vexed my spirit; all of them have one way or other given a check to my comfort and content in their society. I now parting from them, shall pass into, enjoy and never more be parted from much better, more desireable, and more pleasurable company.

I shall now associate with Angels, those glorious creatures, the beauty of whose feet mortal eye can hard­ly [Page 135]look upon and live: those holy spirits, who wait immediately on God; and with all power and speed perform, the pleasure of the most high; those active spirits which are sent of God, to minister unto the heirs of salvation, these are now attendant on me, though I see them not; they do me many good turnes, though I perceive it not; by them I am guarded in many dan­gers; they keep me in all my ways; they pitch their tents about me; they do me much good, and yet I understand not their nature, office, or ministry; but now my Soul! they attend my death, to perform their last work to me; to receive thee, and carry thee into Abrahams bosom, and to place thee in fellow­ship with themselves: thou shalt thenceforward know them, their natures and offices; thou shalt fa­miliarly converse with them, and not be affrighted by them; nor shalt thou be weary of their com­pany; [Page 136]these will not scorn thee; these will not vex and grieve thee; but as fast and faithful friends they will with freedom and fullness com­municate themselves unto thee; to the abundant increase of thy joy, which will be the more abundant by the eternity of thy abiding with them.

My soul! though at death thou art taken from among men, and made a mate for Angels; yet thou shalt not onely converse with these glorious creatures, different in na­ture, and seemingly above thee; thou shalt now also associate with the spirits of just men made perfect: thou shalt sit down with Abraham, Isaac, and Jacob in the Kingdom of God: thou shalt now be placed under the Altar, among the souls of them who were slain for the Te­stimony of Jesus: I have taken abun­dant pleasure in the fellowship of the Saints on earth; yet there in­firmities have many times occasi­oned [Page 137]to me great vexations: Oh how pleasurable will their compa­ny be, now they are made perfect? I have had reverend thoughts of the Saints departed; the Fathers of Old; and the Martyrs of latter days: how precious do I account the memory of Adam, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, David, Solomon, Isaiah, Jeremiah, Ezekiel, Daniel, Zachariah, Peter, Paul, James, John, Ignatius, Polycarpus, Justin, Athanasius, Wickliff, Hus, Luther, Calvin, Beza, Cranmer, Ridley, Latimer, Hooper, Glover, Rogers, Laurence, Bradford, with many others; of these I have onely heard, and read, I never yet knew them: but now my soul shall go to them; now my soul shall know them; it shall dwell in house, and be most fami­liarly, most intimately acquainted with them; and not onely with these, but also with all the elect of God, whose names I have not [Page 138]yet heard of: this blessed society shall so much increase the joy of my soul, as to make Eternity the height of its desire, of its delight: who would not live for ever in so good a Neighbour-hood? it hath often greived me to part from good men on earth; I now lament that I must leave my godly friends on earth, and go to Heaven with­out them; and yet this my loss is made up by the enjoyment of o­thers as good, yea, much better: and I have an assurance, that those I leave behind me, shall come to me; though I cannot come back to them: but Oh what an hell would it be, if time could cut me off from the blessed fellowship of these glo­rified Saints and Angels! My soul! put out; pass freely into the Ocean of Eternity; seeing thy voyage is made so comfortable, by sailing in such blessed company. [...]orious [...]ualities [...]all en­ [...]ow my [...]ul.

The Qualities of my soul shall be suitable to this heavenly place, [Page 139]work and company; for these also shall be Glorious: after death, con­formity to God; and exact simili­tude to the Lord, 1 Joh: 3.2 [...] shall be the en­dowment of my soul: we are now the Sons of God; it doth not yet ap­pear what we shall be; but we know, when he shall appear, we shall be like him; for we shall see him as he is: Oh blessed vision, which transfor­meth its subject! the sight of God and Christ by faith, as they are represented to us in the Gospel, doth on earth begin that change in mans soul, which is compleated by the beatifical vision of their real ex­istency in themselves: there can be no symmetry, without similitude; no communion without conformi­ty; two cannot walk together except they be agreed; there can be no sa­tisfying apprehension of the object, but by a suitable organ; Like to like, is the formal reason of all true, and full content; they that will see God and live, must be [Page 140] holy, as God is holy; and perfect, as God is perfect.

My soul! passing into immediate communion with, must be made conformable to God: his image stamped on man in his creation, was the principle and capacity of communion with God: this defaced by sin, man was driven, and hath been kept at a distance from God; but this shall be now restored to, and compleated in my soul; that it may return into constant com­munion with God: all that dispa­rity and disproportion which ren­dred God dreadful and destructive to my being; and therefore deter­red mine approach to him; shall at death be utterly and for ever dis­charged: My soul shall then indeed be holy as God is holy; and perfect as God is perfect: it shall not only have perfect qualities, the principles of union; but also those degrees of perfection which shall capacitate it for full communion with my God, [Page 141]Christ, and his Holy Angels, and glorified Saints; even the utmost degree of perfection such a creature is capable of; and an estate of so glorious communion doth call for, and require.

The faculties of my soul shall be enlarged, unto the perfection of knowledge and affection: I shall after death, be able to pry into the deep­est mysteries of mans fall, and salva­tion; of the glorious unconceivable subsistency of the Trinity in unity, three persons, in one undivided es­sence; of the miraculous hypostatical union of the two natures, God and Man in one person; of the blessed incarnation, and whole work of redemption, which is nothing but a Cabal of mysteries: I shall then com­prehend incomprehensible glory, without the least defect, doubting, or difficulty; I now know but in part, I shall then know perfectly; knowledge, righteousness, and true holiness, those parts of the new [Page 142]man, shall then attain to a perfect virile strength and stature; the di­vine nature whereof I here partake shall then be in me compleat: I shall then know all things fully, and with full content: mine affections will then most freely close with, and take full complacency in those glorious ob­jects, mine understanding shall then know & comprehend my: mind shall not know more of God and Christ, then my soul shall admire, mine af­fections imbrace, unto the fulness of my comfort, forcing out the loud halelujahs, and acclamations of joy and thanksgiving to God for ever: the imbicility of the natural man, which could not; the enmity of the natural man, which would not dis­cern and savour the things of God, shall now be discharged, destroyed for ever; for now the natural man it self, shall expire and cease to be.

Such shall be the changed estate, qualitie and endowments of my soul, that the things which were to [Page 143]it tiring, dulling & difficult, because supernatural; irksom, greivous and hateful, because contranatural; shall become easie and encouraging; lovely, acceptable and delightful, because connatural; the very, pro­per and only element in which my soul can live and enjoy it self: in this respect nothing could be so dis­maying, afflicting and tormenting to my soul, as interruption, intermis­sion, or expiration of enjoyment by the return of time; Oh folly! to dread Eternity, which must exist in the exercise and enjoyment of these glorious qualities of my soul! the disparity and disproportion which keepeth my God and me at a distance, shall now be discharged, and quite removed; can I desire the time in which they shall again re­turn upon me? hath not the loss of Gods image in me, and thereby the loss of his presence with me, cost me dear enough already? I cannot enjoy God for ever, unless I be [Page 144]like God for ever; my perfect pro­portion to God must fit me for per­fect possession of God: welcome then Eternity in conformity to God, my only capacity of eternal commu­nion with God.

4. My future life is e­ternal. Though I dye, I shall dye but once; my death shall be mine en­trance into life; and my life shall be eternal; the second death shall have no power on me: seeing I must once dye, oh how happy am I that I do not live to dye the second death! the first death divideth my soul from my body; but the second death would have dividid my soul and body from God, and that for ever: but this death shall not befall me; for there is no condemnation to them who are in Christ Jesus; Rom. 8.1. the Lord hath justified me; who shall condemn me? he hath delivered me from the dread of the first, by redeeming me from the power of the second death: I may be of good comfort, I shall not dye, but live; I shall live in death; I shall pass [Page 145]through death to life; and whilst life is the subject, who would not desire to have eternity the adjunct? My soul, canst thou chuse but joy, to know that thy life is eternal life? do I dread to die, and tremble to think of Eternity in life? O strange con­tradiction! the result of a weak faith, and of a clouded reason: na­ture hath taught me to desire and endeavour the preservation, and if it were possible the perpetuation of my natural, sinful, sorrowful life; shall not grace much more make me to rejoyce, that my holy, happy life endureth for ever? that I shall eter­nally live in the salvation of God, to enjoy mine inheritance among the Saints and Angels in light; to attend on, contemplate, and have communi­on with God and Christ? were not eternal life affixed to these enjoy­ments, what would they avail me? what? should I delight to tantalize in the waters of life? Eternity ab­stracted, I do but catch at the hap­piness [Page 146]I cannot hold; I do fall under Moses his chance, Moses his curse; he led Israel to the banks of Jordan, to the borders of Canaan; he went up to mount Nebo, and saw the goodly land, but he entred not in­to it; he enjoyed it not; he died in the mountain: I have preached Eternal life; I have perswaded men to pursue it, to press after it; I have led them to the brink of the grave, and am ready to lye down and dye, & now I dread the eternal life that attendeth me. O my folly! but bles­sed be God he hath not been pro­voked; he will not be by me per­swaded to blot my name out of the book of life; but having purposed, purchased for me, and promised to me salvation, an inheritance, an estate of glory; he hath secured me my life in, and unto the possession thereof; and made eternity the blessed, inse­parable property of them all.

My soul! where art thou? what? art thou lanched into? lost in eter­nity [Page 147]before out of my body? return; recover thy self before thou go hence, and be no more seen; look back on thine own thoughts; survey the land which the prospect of thy faith hath descried in the ocean of eternity: O the immensity! O the depth of eternity! this is an astonishing ocean; an amazing sea; whilst I stand on the banks of a temporal life, how do I tremble to look upon eternity, in its abstracted nature? but stay my soul! let us be wise; let my faith follow this flood; and deliberately observe how it streams it self in the Paradise of God; into eternal sal­vation; oh wonderful! Eternal in­heritance; O this is desirable! how do I long for it? Eternal glory; that is delightful! the rayes thereof ra­vish my heart: And Eternal life; O the emphasis, the excellency of all the rest! shall I dread to shoot this gulph of death? shall I fear to lanch out into the depth of this eternity? can these blessed, desired, never [Page 148]enough desired things be abstracted from? be enjoyed without eternity? if they could, would they be so good? would they be such things? is not eternity the very formality of them? is not eternity that massie sub­stance, affixed to the exceeding weight of glory, which counterpoi­seth, weigheth down, and witnes­seth the levity of those afflictions which we now suffer for a moment? Eternity is the sting of sorrow, but the strength of joy; the horror of damna­tion, but the honour of salvation; the dread, the dolor of the reprobate: but the desire & delight of the Elect; the plague, the sting of the gnawing worm, and tormenting not consu­ming fire; but the pleasure, the lustre of the wedding garment, and of the cooling, refreshing streams of the waters of life: My soul; Christ my Savior hath redeemed me from the one, and sealed me to the other of these conditions; fear not therefore to go out of this body, to pass [Page 149]through this red Sea; this dark, dreadful, dismaying gulf into the Ocean of thine Eternity; remember, consider thy Lord long since decla­red, strait is the gate, and narow is the way which leadeth unto life: I will by Gods grace stoop at this strait gate; I will press through this narrow way; seeing life, so rich, so glorious, so bles­sed life is the end thereof; to be en­joyed for ever.