An Antidote Against Sinful Palpitation of the Heart, Text

An Antidote Against Sinful Palpitation of the Heart · Text

p. 1An Antidote againſt the Fears of Death.

Heb. 2.15.

And deliver them, who through fear of death were all their life time ſubject to bondage.

WHen the ſerious thoughts of Mortality and Eternity do awaken our ſpirits to look about us, whoſe Bodies, when once God is angry, are but duſt and aſhes under a conſuming fire: When Peſtilence, War, and Famine are at the doors, and look in, yea, enter in at the Windows, cloſely following Poor men and women, as Phinehas did Zimri and Cozbi into their p. 2very Tent to ſlay them: When Gods Priſoners are ſhut up from all comfort and Company of this life: Then, ſurely then, no fellowſhip like the fellowſhip of Chriſts ſufferings; No Sanctuary like his Sepulchre, No Phyſician like him, whoſe bloud is of infinite value and vertue too; No Deliverer from the miſeries and fears of death but this Jeſus; this Chriſt that dyed. For his Death affords bread broken and ready prepared to refreſh and revive both the living and dying: His bloud ſhed is the beſt Weapon ſalve, or Plague-water; the only Preſervative of all thoſe that have received the Arrows of the Almighty, and the Meſſengers of Death; whether we conſider Famine, Wounds, or Plague of mens own hearts, or bodies. But it is comfort againſt Death in general, and the fears of it, that I deſign for the benefit of the Saints timorous ſouls, partakers with me of fleſh and bloud, who muſt certainly, and may ſuddenly dye: And bleſſed Eternally be the Lord Jeſus, it is his Grand and ſpecial deſign, who becauſe the children did partake of fleſh and bloud, and too much communicate in its fears of Death, did himſelf take part of the ſame; he lived and died: That ſo feeling the bitterneſs both of the life and death of fleſh, he might as comfort his people in all their tribulations, ſo eſpecially deliver them, who through fear of death, were all their life time ſubject to bondage. I need not tell you a thing ſo obvious, How that Chriſt in his higheſt preheminence is the theame of this Epiſtle to the Hebrews; which after a glorious and ſingular manner diſplaies the honour and excellency of Chriſt before the eyes of all, both Jew and Gentile, who are too too prone to have very baſe and low thoughts of his Incarnation and Humanity, much more of his Death and Paſſion, I ſhall therefore p. 3more narrowly acquaint you with the import of this Text: The which, with the preceding verſe, is enough by Gods light to give us a ſoul animating and tranſforming view of Chriſt. Where we may ſee him triumphing with all his elect Souldiers, ſome worthies eſpecially, over Death and Hell, and the Devil too. For aſmuch then as the Children are partakers of fleſh and bloud, he alſo himſelf likewiſe took part of the ſame, that through death he might deſtroy him that had the power of death, that is, the Devil; and deliver them who through fear of death, were all their life time ſubject to bondage. Wherein you have, as in the Coherence, not only Chriſts and the Saints death, but alſo their victory over it. In the Text it ſelf you have theſe two parts:

1. The Saints miſery by nature, not only to dye, but before hand to labour under the fears of death; their ſubjection to bondage, with the continuance thereof; All their life time.

2. Their deliverance by Chriſt; And deliver them who through fear of death were all their life time ſubject to bondage. Where you ſee their deliverance is very comprehenſive. And deliver them: Their perſons are gloriouſly delivered; whether you reſpect death it ſelf, the power and ſting of Death, or the fears of Death, or that bondage upon the account of thoſe fears, which renders their life moſt uncomfortable. The deliverance by Chriſt bates none of theſe. Now there are ſome words and paſſages in my Text to be opened, that I may clear my way to the Doctrines which are to be found in this bleſſed Scripture; Being all ſuch, as highly concern all mortal men, eſpecially in a time of great mortality.

1. Then, what Death is this? Which is brought in p. 4here as a King of fears, ſo terrible, that the Devil ſeems to be but its Vice-Roy; who would never be ſo dreaded, were it not for death, from which he receives power to Captivate and tyrannize over the poor Conſciences of men, that are cow'd with guilt, and enfeebled with the hand-writing againſt them in their own breaſts; who when moſt carnally aſleep, do notwithſtanding now and then ſadly dream of ſome ſudden reckoning and dreadful execution.

2. What are theſe fears? Seeing fear of Death is ſo natural to, and common amongſt the Saints.

3. What is meant by being ſubject to bondage? Are not all Saints more or leſs ſubject to many ſad fears of death? Even thoſe that ſometimes can vaunt over it with the Apoſtle Paul, may ſometimes alſo fear leaſt at death they ſuffer ſhipwrack, and become Caſtawaies.

4. What is meant by all their life time? What deliverance if all their life time ſo ſubject?

5. What is this deliverance, wrought thus for the people of God by the power of Chriſt, and the tranſactions of his death? To theſe reaſonable demands, briefly.

Firſt, What Death is this here meant? It is unqueſtionably natural death; the diſſolution or departure of the ſoul from the body: The body one way to the duſt and grave; the ſoul another way, even to God that gave it. This is the Death here ſpoken of; The more terrible for the certain judgment of all, and Eternal damnation of moſt, immediately conſequent thereupon. Now inaſmuch as a little before the Text, fleſh and bloud is mentioned, which moſt ſhrinks from death, as that part of a good mans nature that ſuffers by death the only p. 5damage: And in as much as Chriſt therefore took part of the ſame fleſh and bloud, and ſo therein taſted death for every man; it is but plainly abſurd to doubt that natural death is here meant.

Secondly, What are the fears of Death here ſpoken of? Seeing fear of Death is ſo natural to, and common amongſt the Saints. The Text will anſwer for me; the latter expreſſion in the words reſolves you. They are ſlaviſh fears, not natural or filial. Such fears as when in any meaſure in the Saints, have a certain tang of the ſpirit of bondage; Fears which do debaſe the ingenuity and confidence of children; As Saints are called juſt before the Text, For as much then as the children are partakers of fleſh and bloud: And ſo thereupon indeed are naturally ſubject to great fears, and by ſin, to much bondage too in their ſence and apprehenſion of Death; therefore Chriſt took part of their fleſh, that he might deliver thoſe who by reaſon of their fleſh and bloud were ſubject to great fears of death: That ſo he might recover them into the juſt temper, ingenuity, and liberty of the children of God.

Thirdly, What is meant by being ſubject to bondage? Are not all Saints more or leſs ſubject to very great and ſlaviſh fears of death? Yea, ſuch as can ſometimes vauat over it with the Apoſtle Paul, do yet ſometimes alſo even fear leaſt at death they ſuffer ſhipwrack, and become Caſtawaies. I anſwer, It is not to be underſtood that any are ſo delivered, as to be quite rid of theſe fears, or of all proneneſs to, and poſſibility of them; that they ſee and hear of theſe enemies no more. For according to ſuch a kind of meaning; the deliverance could not be wrought till after death; after which Saints ſhall neither ſin, nor ſorrow, nor fear, nor be in p. 6bondage any more. If ſuch were the ſence, then the words of the Text ſhould not run as they do thus, [Who were all their life time ſubject to bondage,] but who were, and ſtill are, and ſhall be till death ſubject to bondage, yet who indeed ſhall after death be perfectly delivered from the fears of Death. Truly, as the Text can by no means admit or bear ſuch a reading; ſo no reaſon can make clear ſence of it. For to be freed from the fears of death, declares death not paſt but to come, and ſo notes a deliverance wrought in this life. What great purchaſe were it, ſhould a man undertake to deliver me from the fears of that evil, which I have already quite paſt through? So abſurd is it to imagine, that Chriſts actual delivering of Saints from the fears of Death commences not, or begins not, till both Death it ſelf, and the fears of it too, are all naturally together with it firſt paſt; and quite gone. Nay, truly the wickedeſt man dying in his ſins, may be as properly ſaid to be delivered from the fears of his natural death, a moment or two after he is dead; for how can he fear what he is ſure is irrecoverably past? Job 1.14.Job 1:14If a man dies, ſhall he live again? Nay, ſhall he dye again? So that if this be all Chriſts death doth for the Saints, that when they be dead they ſhould not fear dying, or a paſt death; it then doth but actum agere, doth but what is done to hand by every ones death it ſelf. Well then certainly Chriſts delivering Saints from the fears of death muſt denote death not paſt, but to come unto the delivered. And thereupon Subjection to bondage, cannot ſignifie any proneneſs to, or poſſibility of ſome evil fears of death, as that from which the Saints are in this life delivered; But ſomewhat more concerning, and indeed more miſerable, plainly and Emphatically given out in that very ſignificant p. 7word foreign, [foreign.] For this word foreign which we find rendered in the Text ſubject, ſignifies ſuch as are bound, held faſt; ſome rendering it, obnoxii, ſome obſtricti, ſome qui tenentur, all agree in the ſame notion, of its importing as much as bound, held faſt, manicled or fettered: Held faſt as a bird taken in a ſnare, or a Malefactor arreſted by a Serjeant, or as a condemned man manacled and fettered againſt the day of Execution, and ſo held faſt as to be in hourly or frequent fears of death; which whether it be the conſtant condition of all or any of Gods people all their daies, comes next to be conſidered.

4. What is meant by all their life time? What deliverance if all their life time ſo ſubject? I anſwer, it is plain, that by all their life time, muſt be meant all that part of their life time, before they come to enjoy the benefit of this deliverance by Chriſt; and is equivalent to [All their former life time,] looking backwards to their firſt, not forwards to their laſt breath. That the time paſt of their life is only here intended as the time of this their bondage is clear in the very Text; [Who all their life time were,] not ſtill are or ſhall be: But only who could never otherwiſe all their life time or before, get any true freedom from theſe fears, and this bondage but by Jeſus Chriſt, and that upon the moſt ſerious meditation and due application of the merit and deſigns of his Death. So then the Saints are not all their life time, enſlaved, bound, and as it were manacled and fettered in priſon; but coming to a right underſtanding of Chriſts death, they are wonderfully ſet looſe and at liberty by Chriſt: So as not to be held faſt in the clutches of Satan; although all their life time before, Conſcience and the Devil held them faſt by the fears of Death and p. 8Judgment After which Liberty ſo obtained, none of Gods people are quite taken priſoners, held and bound hand and foot, as we ſay, with theſe fears; though alas, many times ſorely aſſaulted. The Devil may be ſo bold as to arreſt them with theſe fears, but can never altogether captivate and enſlave them, much leſs carry them away as it were to the ſtrong Hold, and detain them under the power thereof. Where ever he finds Gods children arreſting them with theſe fears of death, he finds them in privtledged places, as I may ſay; his Arreſt is againſt the Law of God; the Goſpel Charter. And there is one, eſpecially, if fled to, and called upon, that will take off the Arreſt, even Jeſus Chriſt, the Captain of their Salvation, and powerfully deliver them from the Devils black frightful ſuggeſtions, and all thoſe aſtoniſhing fears; having deſtroyed him himſelf, and already put him to his fearing and trembling. That through death he might deſtroy him that had the Power of death, that is, the Devil, and (So) deliver them, who through fear of death, were all their life time ſubject to bondage.

Fifthly, What deliverance is this? Wrought for the people of God by the power of Chriſt, and the tranſactions of his Death. It is a deliverance ſo deſcribed here, (to obſerve the Logick of the Text,) as that it directly carries our eyes to behold, Firſt, The Deliverer himſelf, Jeſus Chriſt. Secondly, The miſery he delivers from.

Firſt, The Deliverer himſelf Jeſus Chriſt. And therefore we are to conſider:

1. That it is a deliverance deſigned and intended by him; That he might deſtroy him that had the power of death, that is, the Devil, and (alſo that he might) p. 9deliver them who through fear of death were all their life time ſubject to bendage. By taking unto himſelf fleſh and bloud, By living and dying, this was his great Deſign to deliver poor mortal men from the fears of Death. Great Comfort ſurely! He, he, will not fail of his end. How great is he who diſappoints the devices of the crafty, ſo that their hands cannot perform their enterprize? And there is none that can controule him, or hinder him in his deſign, who ran down the Devil himſelf that ſtood in his way. He was ſo ſet on this deſign of delivering his children from the fears of Death, that he deſtroyed the Devil, who had the greateſt power of death to oppoſe him.

2. As it is a Deliverance deſigned, ſo purchaſed by him, at the price of his Death. He taſted death for every man, that he might deliver, &c He purchaſed with his own bloud the deliverance of his people from the fears of death.

3. As deſigned and purchaſed, ſo really and actually vouchaſafed; he deſtroyed the Power of the Tyrant who detained them as ſlaves, and ſet them at liberty. As it was ſaid of Herod; He was dead that ſought the Childs life; ſo may it be ſaid of the Devil; He is destroyed that enſlaved the poor Conſciences of mortal men with the horrid fears of Death **Hoeproſtratus est (Diabolus) ut pro nihilo hab ndus ſit, …o ſi nullus fore. Calv.And they that are in Chriſt are not under his power; ſo it may be ſaid of them only that they were ſubject to bondage, cloſely held to it; but now they are looſe and at liberty, to ſerve God without fear in righteouſneſs and holineſs all the daies of their life. But now,

Secondly, This Actual Deliverance is further deſcribed ſo as to lead us to the Conſideration of the miſery from which Chriſt delivers his people, and that p. 10under thoſe words; Death, Fears, Bondage.

1. From Death it ſelf, I mean the miſery or curſe of it. It is true all Chriſts redeemed ones dye; or, are tranſlated: But Death is not death to them; but rather a meer ſhadow; and whileſt it is a ſad reality to others, it is truly but as a ſleep to the Saints. It is ſaid therefore of the beſt meer men, 1 Kings 2.10. 1 Kings 11.43.1 Kgs 2:101 Kgs 11:43they ſlept with their Fathers; But of the Beſt and Greateſt God-Man Jeſus Chriſt, that he died; He taſted of death for every man, as you have it a little before my Text, that is, for the good and advantage of all the children. He taſted for them, (it is a foreign,) he drank up that Cup; **foreign, id eſt, mortem ſentiret, Metaphora ſampta a Propinato calice, ex ſcripturae more, quem etiam ſervalt Chriſtus in triplici illa ſua oratione, cum ad mortem properaret, Vid. Joh. 8.51. Quibuſdam etiam placet, iſtud eò referre quod vere quidem mortuus ſit, Sed tamen mortem quaſi deguſtarit duntaxat, ut qui mox reſurrexerit: quâ ratione dicuntur etiam no… nulli bonum dei donum guflare, quod mox evomant, infra, 6.4. Sed hoc non placet. Beza.John 8:51He taſted ſo as they never do, that they might not taſte the bitterneſs of Death. He taſted it for them, they only as it were kiſs the Cup. Chriſt dyed, they ſleep. Now who will ſay, that ſleeping is dying indeed; that it is a miſery or imperfection to fall aſleep: Unleſs we can think Adam to be miſerable in innocency, and fallen before his wife tempted him, or was yet made of him; for he was aſleep when Eve was formed of his Rib. Sleeping then is not a miſery, no more is the Saints death, who fall aſleep in the ſtate of the beſt innocency by the righteouſneſs of Chriſt. There may indeed be ſome ſimilitude in the Saints death unto the imperfection, and (which ſweetens the matter) unto the neceſsity and refreſhment of ſleep, taking it at the worſt, after that the Fall had decayed mens Conſtitutions and Tempers. There may be, and often are toſſings and weariſom tumblings on a death bed, and ſometimes, anguiſh, agonies, terrible Convulſions; but theſe are only like the difficulty, which a weary Traveller meets with in falling to ſleep; whoſe ſleep is nevertheleſs ſweet to him: Or like the terrible dreams a healthful man may have in his ſleep, which are p. 11more diſturbance to his fancy than ſences: For uſually the body is paſt ſenſation, or but of a very dull ſence and feeling in ſuch gaſping difficulties: Such Convulſions frighting more the Beholder than the Patient; and are but (as I may ſay) the ſad dreams of a dying man upon his falling to a deep ſleep: when he awakes, all is well: for he did but dream it was ill with him. But however that ſoul is but little concerned in all this, which is delivered by Chriſt from the proper pains and terrours of Death.

2. Chriſt delivers from the ſting of Death, Sin, which is remarkably ſignified in the word foreign, in the Text, which with a Genitive, as it is here, is uſed in good Greek Authors, to ſignifie the Obligation of guilt to a due puniſhment of a broken Law: And ſo conſequents here to Death, the wages of ſin, which terrifies at diſtance, and enſlaves the Conſcience. [Subject to Bondage] that is, by the guilt of ſin, to the enthralling fears of its due puniſhment, Death **Beza therefore renders that part of my Text thus: Quotquot metu mortis p…r totam vitam Damnates erant ſervitatis.But from this ſting of Death are Chriſts children delivered, witneſs the Apoſtle Paul, 1 Cor. 15.56, 57. The ſting of death is ſin, and the ſtrength of ſin is the Law; but thanks be to God who giveth us the victory through our Lord Jeſus Chriſt. Victory by Chriſt, or deliverance from the ſting of Death, made him ſing, O Death where is thy ſting? Death is but as a Serpent to be plaied with, becauſe the ſting is taken out, to be ſcorn'd therefore, rather than feared. So that you ſee, the ſafety and ſweetneſs of this deliverance by Chriſt conſiſts in his diſarming this enemy, pulling out that only bitter and mortally wounding ſting of Death, Sin.

3. Chriſt Delivers his children from the ſlaviſh fears of Death and the very ſad bondage of them; This p. 12indeed is the top and perfection of this deliverance; The very expreſs notion of the Text, and muſt be made out in the ſequel of the Diſcourſe. To all which reſolves may be added: That as this happy deliverance is the real portion, and really enjoyed priviledge of real Saints, (Chriſt taſting death for every man, who is of that bleſſed Fraternity, the children of Chriſt; as they are called by Chriſt himſelf a little before the Text, v. 13, 14.) So alſo muſt this deliverance be acknowledged upon the firſt enjoyment at leaſt, to be not ſuddenly perfect, through the weakneſs of believers faith, yet notwithſtanding it is ſufficient through Chriſt to bear them out in all their encounters, even at length unto Conqueſt, yea, Triumph too. Thanks be to God who gives us the victory through our Lord Jeſus Chriſt, and makes us without fear ſing, O Death where is thy ſting? For as God, even ſo Chriſt gives all his benefits liberally, and upbraids not, and that without any difference or reſpect of perſons, to all that ask in faith without any wavering. His bleſſed will is, That his free born children ſhould not only have life, but have it more abundantly; that is, comprehending naturally this inſtance, That they ſhould be more and more abundantly freed from the ſervile fears of death, not only from the domineering prevalency, but the diſquieting preſence of them. Now the words lying open to view, you have a moſt fair proſpect of great and ſweet variety; which naturally ſprings up, out of this moſt fruitful field, that if digged and ſearched will yield very holy meditation and diſcourſe.

Concerning this Scripture, I may ſay truly in the words of the Apoſtle Paul, when he was comforting timorous ſouls under their fears of Judgment, and ſo very pertinently to my buſineſs in hand: Behold here, p. 13how our Lord Jeſus Chriſt himſelf, and God even our Father, who hath loved us, and given us everlaſting conſolation and good hope through grace, do here comfort your hearts by the moſt warm breathings of the Holy Ghoſt the Comforter, who indeed is then a Comforter, when all elſe are but miſerable ones. His Cordial here is very ſingular and ſoveraign, the Ingredients very precious and various, and not a little conſpicuous in theſe following Doctrines; ſome of which are raiſed from the fourteenth verſe immediately preceding my Text; ſome from both verſes together; and ſome from the Text it ſelf only.

1. The fourteenth verſe exhibits to you theſe ſeven Doctrines.

Firſt, That the unconceivable love of the Son of God to his dear children, made him come down on earth and become man.

Secondly, That Chriſt in his humane nature is as very man as any of the Elect, his fleſh and bloud not only being like ours, but part of our ſubſtance. He alſo himſelf likewiſe took part of the ſame: So that he himſelf is of the ſame ſtock of Adam and Eve as ſurely and verily as any of us.

Thirdly, That ſinners out of Chriſt are under the ſentence of Death, ſuch as are not Gods Children are under the Devil their fathers cruel ſeverity, that is, under the power of Death; or, That Satan hath the power of Death over all ſuch as are not delivered by Chriſt from his Power.

Fourthly, That Chriſt hath deſtroyed this his power, for the ſole benefit of his children, true believers.

Fifthly, That the way how Chriſt overcame Satan, and deſtroyed his power, was by his own death. Or, Chriſt by p. 14his own death conquered that Tyrant the Devil. Which deſtruction of the Devil by the Death of Chriſt, becauſe alledged here by the Apoſtle as Chriſts intermediate end, in ſubſerviency to his Grand deſign of delivering his children from the fears of Death, I ſhall only a little pauſe upon. The Devil was no ſooner our enemy, but Chriſt was his. The Devil ſaid to our firſt Parents, Ye ſhall not ſurely dye, but Chriſt only made it good. Though the Devil meant nothing leſs, yet Chriſt nothing more; ſee the Devil in his colours. Firſt, he tempts to ſin, with a ſurely thou ſhalt not dye, and yet preſently upon the Commiſsion of ſin, he torments with a ſurely thou ſhalt dye. He ſpeaks his own plainly when he tempts to ſin, but he ſpeaks in appearance Gods words when he tempts to deſpair. How much harder then is it to reſiſt his temptations to deſpair of pardon, than it is to reſiſt thoſe his temptations by which he would bring us into a ſad need of it. But he is a Lyar in both. For he ſpake in his firſt temptation to ſin againſt his own judgment, who verily thought man by ſin would moſt irrecoverably dye, and that for ever. And when he tempts all men to deſpair with a ſurely ye ſhall dye, he knows he lies. For Chriſt in all Ages effectually delivers all his Children. Whether Satan ſay, thou ſhalt not ſurely dye before ſin committed, or thou ſhalt ſurely dye after ſin committed, he knows he lyes; in the one he lyes againſt the truth of the Law; in the other he lyes againſt the true meaning of an Enacted Law; in the other he lyes againſt the truth of the repeale; or in the one he lyes againſt the truth of Gods threats, and the condemning power of the Law; in the other, againſt the truth of Gods promiſes, and of his incomparably glorious p. 15Act of Indempnity. He thought indeed ſeeing he could not be exalted above God, he would become a petty Tyrant (as his ambition thirſted) over poor mankind, and thereupon laboured to bring man by ſin under his power, the power of death; but wherein he dealt proudly Christ was above him; Chriſt in mans nature dyed for man; ſo that though in as much as Chriſt dyed the Devil bruiſed his heel, yet Chriſt by his own death defeated his deſign, and bruiſed his Serpent-head, which he will not be able to get healed for ever: whereas Chriſt only was dead, but is alive, and lives for evermore; as before by death to vanquiſh him, ſo eternally by the power of his Life and Raign to keep him under, in chains of darkneſs; and alſo to deliver his children from his power of Death; who though they ſleep, yet ſhall wake again Eternally.

Sixthly. That Chriſts death conquered the Saints death; even the power of it lying much in the hand of the Devil, was deſtroyed with him. Death is our enemy, Chriſt encountred it for us, in our ſtead; verſe 9. the Apoſtle, ſpeaking of Jeſus, ſaies thus; That he by the grace of God ſhould taſte death for every man; for him. He conquered our enemy death, by dying, by bearing, and ſo breaking off from us all its malignant force, that it cannot reach us therewith when it ruffles moſt. It is our laſt enemy, but already conquered by Chriſt. Chriſts death it is the Saints life in Death. Chriſt hath given death its deaths wound; and though at its laſt gaſp it would lift up its ſelf, and grin upon a dying Saint; yet behold all its venome-teeth are daſht out by the power of Chriſt; and its ſting to ſeek. It laies only upon him a cold and feeble hand, but cannot break a bone, as I may ſay, not do the leaſt hurt. It only p. 16rocks the body aſleep, and makes way for the ſoul to enter into its Maſters Joy, unſpeakable indeed and full of glory. As the Devil, whom Chriſt rebuked in the poſſeſſed, tare and rent the body, it is true; yet durſt not but come forth and depart; and though the body was left on the ground as dead, yet it quickly appeared to be alive. So death may teare and ſhake a Saints body at its diſſolution, and leave it for dead on the ground, yet it hath no more to do to touch it; the very body (as the grain ſown in the earth is a ſpringing up, though at firſt flowly, with a new life;) I ſay the body ſhall in ſpight of death live again gloriouſly at the Reſurrection, and never dye; becauſe death is conquered and deſtroyed for ever by Chriſts death, who was dead but is alive for evermore, Amen. Neither is the Saints ſleeping at their diſſolution, a bare piece of Rhetorick, but a moſt real notion: Wicked mens bodies may be ſaid indeed moſt properly to ſuffer death; for though they alſo ſhall riſe again, yet it is to lead a life in thoſe raiſed bodies worſe than death. But now Saints bodies are, whilſt in the grave, really united to Chriſt; which real union of their duſt to Chriſt, is a glorious ſecurity of their bodies bleſſed life, which the former bare union of their ſouls and bodies together before death could never give them.

Seventhly, That ſeeing Death and Devil was thus to be destroyed by Christ, it behoved Christ to be a mortal man to dye, as well as God-man thereby to conquer Death.

2. From the verſe immediately preceding, together with my Text, theſe two Doctrines:

Firſt, That as Christ by his Death conquered the Devil and Death: So alſo by the ſame Death of his, he delivered p. 17his children, true Believers, from the ſlaviſh fears of their own death.

Secondly, That there is none but Chriſts children can have ſolid and true courage againſt Death. Not a free man in the world, but a true believer, all the reſt are bondſlaves, fearful, the Devils priſoners. Whatever foolhardineſs there may be in the world, falſly called valour and contempt of death; yet it is far exceeded in the ſame kind, by the more ſinewy ſtrength and daring boldneſs of many brute beaſts: And in them rather it is valour; in man madneſs: The Brute dares to dye, but man more void of ſtrength and reaſon, dares dye and be damned too. But ſure all ſuch men in their natural condition are paſt feeling, or Cowards only to themſelves; ſo unreaſonably daſtardly, as to dare rather to look death in the face than their own awakened Conſciences. For they that ſeriouſly meditate and know both themſelves, and Death, and Devil, inſtead of pretending valour, muſt needs yield themſelves Captives to the fears of Death: for ſtouter Creatures than ſinful, wicked, unregenerate men; even the Devils themſelves under guilt, do fear and Tremble.

3. From my Text alone, only theſe three Doctrines.

Firſt, That there is a natural fear of Death as well as of the Devil, rooted in all mens hearts alwaies, whilſt they are out of Chriſt at leaſt. I ſay alwaies, Though not alwaies felt, yet eaſily awakened; as, by raging guilt, a tempting Devil, and ſore judgments inflicted on them by an angry, yet moſt righteous God, viſiting their Iniquities.

Secondly, That this fear puts men in bondage. So that they dare not by reaſon of ſenſible and evident danger of diſtraction, meditate ſeriouſly upon death, Gods p. 18judgements, or Hell, ſo clearly and confeſſedly deſerved by themſelves.

Thirdly, That Chriſt is the great Deliverer of his People from the ſlaviſh fears of Death. I ſhall, God aſſiſting, as it concerns me, duly eye all along the death of Chriſt, by the which Death of his He doth deliver his People from the fears of their own death; yet intending to ſpeak as briefly, and with what advantage I can from the Scriptures to this ſingularly comfortable Doctrine, I ſhall take the latitude, which the abſolute conſideration of the Text clearly gives me, according to the Doctrine already laid down in theſe words.

Doctrine, ☞That Chriſt is the Great Deliverer of his people from their ſlaviſh fears of death.

It is the will of this great King of Saints, and Prince of Peace, that all his People ſhould live up to their priviledge and his honour: Not as ſins, much leſs as the Devils or Deaths ſlaves, but as Children. Chriſt is called, the Everlasting Father; and here before my Text he himſelf owns, and anſwers to that name; Behold, I, and the children which God hath given me. Chriſts great deſign is to make his children, children indeed, free indeed from the ſervile fears of Death. This Prince of life, as he is called, Acts 3.15. will not have his children ſlaves to death; no, nor to the Prince of Death the devi…. The Method in proſecuting this truth, ſhall be by the Lords concurrence, Firſt, To prove that the Lord Chriſt is ſuch a Deliverer. Secondly, To ſhew how he actually manages this deliverance of his Saints from their fears of Death. Thirdly, To Apply.

Firſt, Then to prove that the Lord Chriſt is ſuch a Deliverer: For ſuch a glory of our bleſſed Saviour is highly worth the beholding; yea, men and Angels p. 19diſplaying; and therefore not a needleſs thing to prove. It is never ſufficiently ſeen and admired. This conſiderable and comfortable part of the Saints deliverance by Chriſt, is one of the faireſt and rareſt Jewels in the Diadem of this King of Saints. He is the Deliverer of his people from the fears of Death. Therefore as the Apoſtle ſaies a little below my Text, Conſider then the Apoſtle, and High Prieſt of our Profeſſion Chriſt Jeſus; Conſider well your great Meſsiah; O Saints, behold your King. See then,

Firſt, He hath power enough thus to deliver. Is he not God man? And indeed what is a Jeſus, a Saviour, a Deliverer without Power? But can his power conquer his peoples Enemies, and their fears too? With Jeſus all this is poſſible, and more too. See the power of his Scepter, Heb. 7.25. wherefore he is able to ſave them to the uttermoſt, that come unto God by him: Not only then from all enemies, but from all fears in the way. To the uttermoſt; As, from the miſery of Death it ſelf, ſo from its killing fears. Now conſider a little; will deliverance from the ſoul-diſquieting fears of death, be lookt upon and judged a proper, real, yea, great Deliverance? And ſhall not Jeſus be the Author and finiſher of it, who can ſave to the uttermoſt? This is not ſurely below or above his power that can deliver to the uttermoſt. Nothing truly deſerves the name of Deliverance, but this expreſſion (to the uttermoſt) comprehends it, Luke 1.74. Theſe you ſee, deliverance out of the hand of enemies, and ſerving without fear go naturally together, and will Chriſt ſeparate them? Now can Chriſt thus deliver from the fears of death, becauſe to the uttermoſt thoſe that come unto God by him, and yet a ſoul that comes unto God by him, never ſo p. 20delivered? How is it poſſible? The Philoſopher will laugh at this doubt or denial, with his Fruſtra eſt potentia quae non producitur in actum, That power is in vain that is never exerciſed. Can the Sun withhold the force of its power to heat, from any thing it ſhines upon? Can a Mother forget her Child? So, can the Everlaſting Father forget his? Can Chriſt withhold or deny the effectual influence of his power to deliver to the uttermoſt them that come unto God by him? When once this Sun of Righteouſneſs is riſen with healing under his wings upon any poor ſoul, the warmth of his continual beams, ever and anon breaking through all clouds and overcaſts, cannot but diſpel and work out of that ſoul all the chil fears of Death.

Secondly, As Chriſt hath power to deliver his people from the ſlaviſh fears of death, ſo alſo an indiſpenſable obligation thereunto lying upon him as Mediator. This is an invincible argument with the former: And if you conſider well in whom this power reſides, you cannot have the leaſt ſcruple or darkneſs in this Point; Who is it then? Truly, God-man, the Son of God and of man; who is what he is as a Chriſt, a Jeſus, a Saviour, for the real and effectual good of all his people, who cannot, if they will, but ſooner or later, in ſome meaſure, as really partake of every vertue and benefit of Chriſts death, which they ſtand in need of; as ever Chriſt did partake with them of the ſame fleſh and bloud. For as Mediator he is obliged to ſave to the uttermoſt, 1 Cor. 1.30. But of him are ye in Chriſt Jeſus; who of God is made unto us (as) Wiſdom, Righteouſneſs, Sanctification, (ſo) Redemption; Chriſt cannot and will not deny any real Saints that univerſal and full Redemption and deliverance which. God hath made over to p. 21them in and with his Son. The world out of Chriſt cannot claim a comfortable intereſt in Gods power, whom they have perfectly diſobliged, and can by no manner of proper merit oblige him again. But now Saints may claim an intereſt in Chriſts power to ſave them to the uttermoſt, becauſe he is made of God to them Redemption, without any exception of ſo conſiderable a Redemption, as this is, from the fears of death; or indeed without poſsibility of any ſuch exception. For if Chriſt be made to the Saints Righteouſneſs, the Law is ſatisfied, the ſting of Death, ſin; and the ſtrength of ſin, the Law, is all quite taken away by a pardon given us through Chriſts ſatisfactory and meritorious righteouſneſs. If Chriſt be made Sanctification to us, the power of ſin is alſo much ſubdued, ſo that the hearts courage is no more ſo weakened by ſin, nor ſuch an enmity againſt, and thereupon ſuch a ſuſpicion of Gods wrath maintained, as before; nor in a word, ſuch a ſpirit of bondage again to fear, as formerly. And then if Chriſt be made wiſdome to us, he gives us light, whereby to diſcover the truth and benefit of all this grand proviſion for our ſouls peace and reſt: What then can his being made Redemption to us be more, over and above, or leſs? Then his reſcuing our hearts and conſciences from the ſlaviſh and fooliſh fears of any damage by Death, that penalty of the Law, the wages of ſin, the worſt that can come. Chriſt removing the guilt of ſin as our Righteouſneſs, and the power of ſin as our Sanctification, and alſo removing our ignorance of deaths impotency in ſuch a caſe to hurt us, as our Wiſdom, hath left nothing to be done more, or in the next place as our Redemption, but the removing, alſo the impotency of our hearts in ſuch unreaſonable fears of p. 22Death, which he hath ſo diſarmed not only of weapon, but of power alſo to hurt us. Now all this he is obliged to do for the Saints; For how is he made all this to them, if it reach not their ſouls? Separate not what God hath conjoyned in your Saviour, one and all in ſome meaſure is every Saints portion. They cannot ask more of each than is prepared for them in the fulneſs of Chriſt: Nay, not more than they have clear title to, as much now as ever any Saints had in any former ages, becauſe Chriſt is made of God to all Saints in full; Wiſdom, Righteouſneſs Sanctification, and Redemption. Poor ſouls, power in God for your good you can hardly conceive, ſith by reaſon of ſin he that made you by his power, may refuſe to ſave you by his power; well, yet power laid up in Chriſt for you, may well encourage you. God hath therefore lodged power in Chriſt God-man, to let poor Saints, believing in him, ſee their intereſt in it, and marriage claim to it; to let them know, he would have his power actually deliver and ſave them to the uttermoſt. Go to God by him, and he is not only able, but obliged to carry you to God without fears in the way: It being his very Office; as Gods High Chamberlain, one ſet over the houſe of God for this purpoſe, Heb. 10.21, 22. But to ſupport this with another Conſideration.

Thirdly, As Chriſt is able and obliged, ſo willing and faithful; as willing as able, and as faithful as obliged thus to deliver. Truly this with the firſt, I mean his willingneſs, faithfulneſs, and his ability, (which was firſt mentioned,) might eaſily be granted by any that conſider the Perſon, God-man, here ſpoken of; yet becauſe it makes much to this preſent purpoſe I muſt ſhew you ſome Scripture, that commands us to conſider p. 23this in him, as Heb. 2.17. Wherefore it behoved him in all things to be made like unto his brethren, that he might be a merciful, and faithful High Prieſt. Merciful; He took our nature, our very fleſh, that he might be more tender of, and merciful to us in our danger, and fears of dying; which by reaſon of fleſh and bloud are incident to us▪ And then faithful, that is, ſo ſenſible of every thing, tender and pitiful, as faithfully to improve his great Ability to ſave and deliver to the uttermoſt. As his power is large to the uttermoſt of our miſery and fear, ſo his faithfulneſs is as large as his power. He muſt then of neceſſity be an actual deliverer of his people in all points, not only from their Enemies, but from their ſervile fear of them: As from Deaths miſery, ſo from the fear of it, that they ſerve God without any ſuch horrid fear, in righteouſneſs and holineſs all their daies. And the reaſon is cogent; for in him concur ſufficient ability to ſave, and an indiſpenſable obligation thereto from the immutable purpoſe and appointment, mutual agreement, and mercy, both of his father and himſelf, and alſo particularly a great obligation from the power of his Sympathy with thoſe whoſe natures and fleſh he took up; and then as ſufficient ability, and indiſpenſable obligation; ſo infallible faithfulneſs meet gloriouſly in this bleſſed Jeſus, and ſpeak him an Almighty Deliverer of his people from the fears of Death. Doth not all this appear? He dyed. Who could, who would ſo dye?

Before his death he cryed; Let this cup paſs: that ſo no Saint might fear its approach: He at his death cried out, My God, my God, why haſt thou forſaken me? That ſo no Saint might at his own death cry out fearfully, as forſaken of God. Thoſe his cries proceeded from p. 24mighty and meritorious pangs; Thus each peculiar pain was appointed for our particular healing; as theſe mentioned, for the curing us of the painful fears of our death; and they are alſo great demonſtrations of Chriſts mercy and faithfulneſs unto us unto the laſt: Who elſe might eaſily have had more than twelve Legions of Angels to have reſcued him from the reſt of his Paſſion: but he was cruel to himſelf, merciful and faithful to us.

Fourthly, Chriſt is a Deliverer of his people from the fears of Death; becauſe he cannot but be faithful as to his childrens good, ſo to his own glorious deſign. Where Power, and Reſolution, and unchangeableneſs meet, what can hinder the accompliſhment of a deſign? Chriſts power of delivering from the fears of death hath been evidently proved; His deſign is manifeſt in the Text. He aſſumed humane nature, THAT he might deliver his Saints from the fear of Death, and whilſt he bears about him that Humane Nature, how can he but be conſtant to his deſign in taking it up? He that lives for ever to make interceſſion for his people, hath not in vain the Keyes of Hell and of Death.

Fifthly, He hath accompliſhed and atchieved ſuch things for his children that naturally bring about this their freedom from the fears of Death. To ſuggeſt the moſt weighty.

Firſt, He died not only in their nature, but in their ſtead. He taſted death for them. So that as to them it may be truly ſaid, Mankind died in him their repreſentative. That formidable death which men deſerve, Chriſt hath undergone it all. What fear of death can then be reaſonably yielded to; it is Chriſt that died. p. 25What reaſon to fear that which another hath felt for us on purpoſe, that we to be ſure ſhould never feel any ſuch thing. What is truly formidable in Death is paſt and gone; and no more to be feared than an eſcaped danger.

Secondly, Chriſt hath by his death merited Saints freedom from the fears of their own. He laid down his life as the price of this Priviledge. What Saint then dares fear death, that conſiders the unqueſtionable ſufficiency of the value of Chriſts death, for the purchaſing this great priviledge for him that he ſhould not fear death? For a Saint to fear Death with a bondage ſervile fear, is as much as to ſay; Chriſt hath not bled enough to purchaſe this my freedom from theſe fears, but I muſt bleed too, to raiſe the price. God forbid that any Saints doubts or fears ſhould ever be found ſo palpably guilty of undervaluing the bloud of Chriſt, and the price of their Redemption.

Thirdly, Chriſt by his Death hath taken away the only true fundamental reaſon, and occaſion of the fear of Death, and that is the condemning power of the Law. The ſting of that Death, ſales the Apoſtle, which men ſo dread, it is nothing elſe but ſin; Sin indeed unpardoned: Well, but that is pardoned in the bloud of Chriſt: and therefore ſaies he; Thanks be to God who giveth us the victory, (that is, over death,) through our Lord Jeſus Chriſt: Well, but how? The foregoing words ſhew it, 1 Cor. 15.56, 57. The ſting of death is ſin; True: But, the ſtrength of ſin is the Law; Oh! there, there is the bitterneſs. The Law ſharpens, and ſtrengthens the ſting of Death, ſin. Oh! This condemning power of a broken Law! This, this torments the ſinners heart with the fears of Death. Well; but obſerve; The p. 26ſtrength of ſin is the Law; but thanks be to God who giveth us the victory; that is, by weakening the ſtrength of ſin, and blunting the ſharpneſs of that ſting of Death. Chriſt hath ſatisfied every demand of the broken Law; that ſin or death can ſay or do nothing to fright one that is by faith become Chriſts child. Though the Devil lye, and ſo labour to terrifie a Saint, ſaying; Come, come away; thou haſt broken the Law; Its Sentence and doom is paſt upon thee; Come to priſon: thou muſt ſurely and ſuddenly dye. Yet all this time the Law ſaies no ſuch thing; and yet it flatters none, being moſt true and juſt; but it takes good notice that Chriſt died, and it is fully ſatis fied. I will aſſure you the Law will not ſuggeſt the leaſt fear to any ſoul that hath the leaſt faith in Chriſts bloud. The Law acknowledges ſuch full payment by Chriſts moſt Precious Death, that it requires not the leaſt farthing more, Rom. 15.18. As by the offence of one, judgment came upon all to Condemnation; ſo by the righteouſneſs of one, (ſaies the Apoſtle of Chriſt,) the free gift came upon all unto juſtification of life. The broken Law, inſtead of condemning a ſinner, that hath faith in Chriſt, doth rather juſtifie him fully. The Law ſaith to the ſinner that believes in Chriſt; Truly for all me thou ſhalt live, and that eternally; for Chriſt hath died, I require no death of thee; and that thou at thy diſſolution ſeemeſt to die, it is more to conform to thy Maſters and Saviours death, and indeed to comply with the neceſſity of a better and more curious fabrick of thy body, and its far ſweeter life, than to ſatisfie any of the Laws demands. Thus Chriſt ſatisfying the killing demands of the Law, hath indeed taken away the very ground of fear, the very ſtrength of ſin, which without that ſtrength p. 27cannot afford Death the leaſt ſting to wound us.

Fourthly, Chriſt hath taken away, as the ſtrength of ſin, ſo the ſtrength alſo of the Devils Temptations to fear death. So that when a Saint fears death upon the Devils temptations, he fears a lye of the Devils, and a fancy of his own. For Chriſt hath really broken the force of all the devils temptations to fear death; according to the clear meaning of that expreſſion coupled with my Text, That he might destroy him that had the power of Death. But you will ſay who but God hath the power of life and Death? Doth not Jeſus Chriſt himſelf vindicate it as his Prerogative Royal, Rev. 1.18. ſpeaking of himſelf, I am he that liveth and was dead, and behold I am alive for evermore, Amen; and have the keyes of Hell and Death. What power of death then hath the Devil? But little now; bleſſed be Chriſt. The Devil cannot bring death at his pleaſure to our doors. Jobs life was not committed to his cruel mercy, he had no power to kill him. Truly, wicked men have power, when God permits, to kill the body, and what hath the Devil more? By the Power of Death here attributed to the Devil, is meant only his forcible temptations, by which he conveys many ugly forms and ſhapes of Death, and ſo alſo many ſad apprehenſions and fears thereof into mens diſtreſſed Conſciences; the Devil hath leave of God to fright guilty ſinners, and he hath of himſelf malice, power, and wit enough to bring death near; and to lay its rough hand upon the ſore place of a ſinners wounded Conſcience. Yea, he hath beſides, even all that power and ſtrength of Deaths ſting in his hand; which Death received from the Condemning Law. But now though the wicked are often laid open to the Devils cruel mercy; yet little it is that he can do againſt p. 28Chriſts People, becauſe Chriſt hath deſtroyed the Devil, and this his Power. Chriſts bloud hath cancelled his Commiſſion, or ſo contracted and leſſened it, that when ever he aſſaults a believer with the fears of Death, he knows he muſt flee upon reſiſtance. Reſiſt the Devil (ſaies the Apoſtle) and he will flee from you: He knows he muſt; having no Commiſſion to ſtay after ſuch reſiſtance, as Chriſt enables his people to make. And then as to that ſtrength of his Temptations which is derived and urged from a pretence of the Condemnation and penalty of the Law. It is but little, or indeed nothing he can ſay to a believer. Here the Saint hath advantage of ground given him againſt the Devil. For never was the Law more broken than Chriſts life fulfilled it; and never can the penalty thereof be ſo fully ſuffered, as it was by Chriſts Death, that paid the uttermoſt farthing: which the damned's torments ſhall never be able to do.

Sixthly, Chriſt is the Deliverer of his People from the fears of Death; in as much as he works mightily in them as well as for them, and ſo wonderfully ſtrengthens them in the inner man againſt thoſe ſervile fears of Death. But in what manner, and by what graces or comforts, I have determined to ſhew in the ſecond part of my Method. I ſhall therefore now only add; That Chriſt adminiſters a mighty vertue and power to the ſpirits of his people; by his gracious Pardons, encouraging Commands, and comfortable, yea, ſutable Promiſes. All which wonderfully ſerve to animate Believers againſt the fears of Death.

Firſt, By Gracious Pardons. The Son of man had power on earth to forgive ſin; ſure he hath not loſt that power now he is exalted in heaven. You know he p. 29exerciſed that power on earth; and ſo he doth ſtill. For whilſt on earth, how oft ſaid he? Thy ſins are forgiven thee. Upon his departure from the earth, near his dying; Peace I leave with you, my Peace I give unto you, not as the world giveth, give I unto you let not your heart be troubled, neither let it be afraid, Joh. 14.27. After his Reſurrection, Peace be unto you, Joh. 20.21. After his Aſcenſion into heaven you know the Salutations in his Letters Credential by his Ambaſſadors and Miniſters, I mean the Salutations you find in the front to many of the Epiſtles in the New Teſtament: Grace, Mercy, and Peace from God our Father, (firſt,) and (then) from our Lord Jeſus Chriſt, as the very next hand. This Prince of Peace ſpeaks Peace to his Saints, and what enemy firſt or laſt (as death is) dare or can ſpeak War? As Chriſt by his own mouth ſpake peace on earth to his people; ſo now as verily and really by his own ſpirit, by his infallible Word, and true Miniſters, he ſares to the poor Conſciences of his Saints, Your ſins are forgiven you; and if Sin ſting not, Death cannot. Guilt's fears are blaſted with that ſweet peace which Chriſt gives, and which the world by a thouſand Deaths cannot take away; fears cannot dwell where Chriſts words of eternal life take place. So that a pardoned Conſcience ſings before this enemy Death; O Death where is thy ſting?

Secondly, By encouraging Commands, doth his Excellency the Lord Jeſus hearten his People and Souldiers that they fear neither Death, nor Devil, which expreſſions of Chriſt are not to be conſidered only as beſeeching perſwaſions, but rather as moſt rouzing and Authoritative incitements unto courage and valour, as theſe are: Fear not little Flock, it is your Fathers good pleaſure to p. 30give you the Kingdom, (Luk. 12.32.) which indeed is won and fully poſſeſt by Death. And, Be of good chear, and let not your heart be troubled, neither let it be affraid, &c. So ſtill doth Chriſt, as a Lord of Hoſts, go on ſpeaking couragiouſly to us by his Word, by his Spirit, and by his field Officers, Iſa 35.4.Isa 35:4I mean his Apoſtles and Miniſters; and that in ſuch words as theſe preſt and charged home; Let your Converſation be as BECOMES the GOSPEL, and that eſpecially in your being nothing TERRIFIED by your adverſaries, Phil. 2.27, 28. And put on the whole Armour of God, &c. That ye may be able to ſtand in the evil day, and having done all to ſtand. Chriſt as a good Captain and great General heartens his people not to fear their laſt encounter in the evil day, the hour of danger, or of ſudden Death; he ſecretly whiſpers ſuch courage into his peoples hearts: And for him to ſay fear not, (who by a word created all things in heaven and earth) it is enough to embolden the fainteſt Chriſtian Souldier unto Conqueſt What a Captain of Salvation is this? That at once ſaies, be of good courage, and makes of good courage. Oh labour to hear the voice of the Son of God, and thou ſhalt live in ſpight of Death; and truly there is no ſuch difficulty to hear him, for he uſes to ſpeak Peace to his Saints that diligently ſeek him.

Thirdly, By comfortable and ſutable Promiſes, doth the Lord Jeſus animate his people againſt all evil fear of Death; to inſtance in ſome, I will not leave you comfortleſs. I will ſend you the Comforter. Verily, verily I ſay unto you, ye ſhall be ſorrowful, but your ſorrow ſhall be turned into joy, Joh. 16.20, 22. Your heart ſhall rejoyce, and your joy no man taketh from you: no not Devil nor Death, for if theſe could, it would be all one as if man could, for p. 31then they ſhould not keep it. But although one of Chriſts Apoſtles confeſt of himſelf that he was in deaths often; yet that Promiſe bore him our, and all the reſt too of Chriſts Diſciples; even ſo as that they ſang in priſon, and made ready not to be bound only, but to dye at Jeruſalem, or any where elſe, for the name of the Lord Jeſus. It is very remarkable, that when Jeſus Chriſt had given his Diſciples many comfortable Promiſes, Joh. 16. to hearten them up, he ſummed up all in the end of the Chapter, thus; Theſe things have I ſpoken unto you, (that is, theſe Promiſes,) that in me ye might have peace, in the world ye ſhall have tribulation, but be of good chear I have overcome the world; yea, whatſoever is the worlds properly; as miſery and death are. All the Promiſes of God are in Chriſt, yea, and in him Amen. Promiſes are Gods and Chriſts words, upon which they cauſe their people to hope; according to that of David; Remember thy word unto thy ſervant, upon which thou haſt cauſed me to hope. And the Apoſtle teaches, that through patience and comfort of the Scriptures Saints have hope: which hope in the Promiſes prevails againſt nothing more than ſin, 2 Cor. 7.1. and 1 Joh 3.3. and particularly againſt ſinful fears of death. For what can more naturally deſtroy fear, than that which mightily enlivens hope? Such are Chriſts Promiſes, which words of eternal life therefore are moſt powerful againſt Death. Shall Saints then fear, though a little flock, when thoſe young Lions, wicked men, and thoſe old Lions, the Devil and Death ſet upon them, when as they have ſuch a Promiſe as this to bear them up? That it is your Fathers good pleaſure to give you the Kingdom. Death may be dreadful to thoſe, that by it loſe Crowns, but certainly deſirable to thoſe, that by it are ſure to win Crowns.

p. 32Seventhly. I produce the great Examples, and inſtances, which teſtifie of Chriſt that he is ſuch a deliverer of his people from the fears of Death, as firſt Job: Though God ſhould ſlay him, yet no fear but hope: he would truſt in him, for he knew his Redeemer lived. David though he walked in the valley of the ſhadow of death, would fear no ill, for God was with him, even Chriſt his great ſhepherd. The three Children feared Death neither before they were caſt into the fiery furnace, nor after; becauſe a fourth was with them in form like the Son of God. The Apoſtle Paul was perſwaded, that neither Death nor life, no not death could ſeparate him from the love of God in Chriſt Jeſus; and thereupon manifeſted ſuch freedom from fear, that he ſaies of himſelf and many others, In all theſe things (amongſt which were manifold deaths,) we are more than Conquerours through him that loved us; yea, and for this purpoſe gave Chriſt for us, Rom. 8.37. even we, though killed all the day long, and accounted as ſheep for the ſlaughter, v. 36. yet we, in this condition, (that multiplies other mens fears,) are more than Conquerours. Therefore, O Saints, ſee the valour of your fellow ſouldiers, who have no other Captain; or weapons, than you have. Chriſt is no reſpecter of perſons, but able and willing to ſave you, as well as them from the fears of Death. But to come to the ſecond part of my Method.

Secondly, I am now to proceed to another moſt pleaſing and ſatisfactory account, and to diſcover how Chriſt doth ſo dwell, raign, and rule in the Saints hearts, as to eject thence theſe potent, enſlaving fears, the fears of Death; how he works them out of his childrens hearts, and rids them of ſuch troubleſome Gueſts; that p. 33when they are found in unregenerate men, do as it were lay violent hands on them. For the fears of Death in many are one ſort of Deaths executioners, or at leaſt as Serjeants to arreſt them for the Grave; and that with ſuch a clap and damp, that makes uncontrolable way for death, and quite overthrows them. Now how doth Chriſt caſt and bar out theſe killing fears of death? Many waies.

Firſt, By Faith; a gift flowing as all other grace from Chriſts fulneſs, of which we receive grace for grace. Chriſtians ſee your ſtrength, 1 Joh. 5.4. This is the victory that overcometh the world, even our faith. The world comprehending the miſeries ariſing from a dying life, and from death it ſelf, yea, Devil too: for theſe are the enemies and forces the world breeds, maintains, and fights us with, whilſt we are in it. But faith is our victory; and ſurely if it makes us Conquerours, it makes us not to fear. This excellent grace of Faith hath ſo great a ſtroke in the Saints conquering, that it is called the conqueſt and victory it ſelf. Nay farther; Saints in this life are ſaid to be kept by the power of God through FAITH unto Salvation; becauſe what ever is done by Gods and Chriſts power for our Salvation or Redemption from any, or all our miſeries, firſt and laſt, is accompliſhed not without our faith. Thus Chriſt applies and conveys to us the merit, vertue, and power of his conquering death. Chriſt hath ſhed his bloud: but by faith he warms our hearts with it againſt the cold fears of death. This was that which made the Apoſtle Paul ſo crow over Death. He was perſwaded that as not life, ſo neither death could ſeparate him from the love of God in Chriſt Jeſus. This perſwaſion was his faith, that made him triumph over death without fears p. 34of it, come when it would. Thus is Chriſt the Author and finiſher of our faith unto this particular conqueſt and victory over Death, and over all its horrid fears: For Chriſt is not contented himſelf thus to conquer, unleſs he makes all his Servants, (not only that eminent Apoſtle Paul, but alſo) all Believers, his Seconds in the encounter; that they ſhould conquer as well as he: Nay, in reſpect of any expected Death be more than Conquerours. Oh! Faith in Chriſts bloud gives Saints a noble courage againſt Death. I ſhall urge this with the citation of a truly Heroick and ſpiritual expreſſion dictated by a moſt learned and pious Divine of our Proteſtant Religion, which is this: Siquis animum pacare non poſsit mortis contemptu, is ſciat parum ſe adhuc profeciſſe in Chriſti fide; that is, ſaies he; If a man cannot quiet his ſoul, (or ſtill that turbulent paſſion of fear,) with the contempt of Death; Let that man know he hath made but little proficiency in the faith of Chriſt. Thus he, concerning a Profeſſour too fearful of Death. To ſuch an one I think alſo it may be truly and juſtly ſaid with a ſmart rebuke, O thou of little faith. To this purpoſe I ſhall propoſe a Scripture-paſſage, moſt worthy of ſpecial notice: It is that of Chriſt himſelf concerning the Apoſtle Peter, Luk. 22.31, 32. Simon, Satan hath deſired (ſaies Chriſt) to have you, that he may fift you, as wheat, but I have prayed for thee that thy faith fail not: How did Satan ſift and ſhake him? Truly, with fears of ſuffering death, of faring like his Maſter; ſo that for fear he denied him, and ſwore to boot. Thus Satan ſhook him with ſtrong blaſts of Temptations to fear death; he blew him like a ſhaking leafe with his fears. Well, how did he recover? I have prayed (ſaies the Lord) that thy faith fail not. That was his Caſe, p. 35this his cure; fear of death cured by faith in him whom he forſook when Death was near. Saies Luther, Quantò major fides eſt, tantò mors eſt imbecillior: Quanto autem fides minor, tantò mors eſt acerbior: That is, The greater Faith is, the weaker is Death: The leſs Faith is, the bitterer is Death. Have then a ſtrong faith in Chriſt, and your hearts ſhall not be troubled with any diſquieting fears of Death; for theſe will certainly be too weak to hold your ſpirits in bondage, if your hearts be kept by the power of God through Faith unto Salvation.

Secondly, Chriſt by putting into, and maintaining in our hearts that divine and mighty principle of love; a love in our ſouls for himſelf, doth thereby baniſh the fears of Death, and garriſon them out. Perfect love, ſaies the Apoſtle John, caſteth out fear, Joh. 4.18. There is a very eminent Divine of our Engliſh Nation, that gives us a very rational and remarkable account of the occaſion, upon which this Apoſtle writ this whole Epiſtle, or at leaſt, that Expreſſion: yet truly I conceive the former not hard to imagine, inaſmuch as the Gnoſticks (whom that Perſon ſaies this Apoſtle here confuted) did hold, that Chriſtians in danger, to ſave their lives, might under fears of Death, deny Chriſt outwardly, ſo they owned him in their hearts; a devilliſh Notion; like that, (Ye ſhall not ſurely dye) Therefore the Apoſtle moſt pertinently deals with theſe Gnoſticks in many cloſe touches; and therefore he ſpeaks ſo highly of believing in Chriſt, that is, profeſſing, or confeſſing openly that Jeſus is the Son of God; and particularly, that whoſoever believeth that Jeſus is the Chriſt, is born of God, Joh. 5.1. Now we are apt to think that many who do ſo much, and cry Lord, Lord; Lord have mercy p. 36on us; yet are not thereupon to be judged in ſo good a condition, and in an unqueſtionable ſtate of Salvation. Therefore I conceive a right underſtanding of ſuch expreſſions may be got by taking notice of holy John's palpable intent, and the drift of his ſpeech upon the forementioned occaſion; the Apoſtle therefore for the better underſtanding of ſuch miſtaken ſpirits, aſſerts in ſumme thus much; that indeed thoſe only that confeſs Jeſus to be the Son of God, and will not deny him in fear of Death, or Torment, are to be taken for true Chriſtians, and happy ſouls indeed. Upon the ſame account he aſſerts alſo; That Perfect love caſteth out fear; that is, the tormenting fear of death, or danger, as Tertullian evinces in his Scorpiacum or Antidote againſt the Gnoſticks, ſpeaking thus: Johannes negat timorem eſſe in dilectione, quem timorem intelligi praeſtat; niſi, negationi… authorem? i.e. John denies fear to be in love: what fear can be better underſtood? then ſuch as is the Author and cauſe of denying Chriſt; even as the Apoſtle Peter did for fear of death or ſuffering. He that loves Chriſt but tolerably aright, will not be loath to dye for Chriſt; or to dye and go to Chriſt. That Spouſe who is truly ſick of love for Chriſt, thinks no Cure of that ſickneſs like Death, even to depart and to be with Chriſt; to be ever with the Lord, her bleſſed Bridegroom.

Thirdly, Chriſt by giving his people that excellent grace of hope kills the fear of death, 2 Theſ. 2.16. There it is plain, that good hope through his grace is not only his gift, but therewith alſo, or thereby everlaſting Conſolation; which therefore is neither to be interrupted by the fears of Death, or diſcontinued by Death it ſelf; yea, the ſame Conſolation ſpringing from this grace of hope, p. 37(Heb. 6.18, 19.) is there called ſtrong Conſolation: Indeed ſtronger then Death, or the terribleſt fears of Death. For Chriſt giving this hope, is there ſaid to comfort and eſtabliſh Saints: ſo that no fear of death, (as in that place of judgment day,) can either ſadden whom he ſo comforts, or ſhake and diſturb the minds he ſo eſtabliſhes, for their hearts thus become fixed, truſting in the Lord. The Saints grace of hope gets beyond Death before hand and enters into heaven. As this Apoſtle to the Hebrews repreſents it, as entring into that within the vail; and by it Saints on earth fit together in heavenly places in Chriſt Jeſus. Now you know hope's nature is contrary to fear. He who hopes for eternal life, and for the Adoption, to wit, the Redemption of the body, (as it is ſpoken of Saints hope, Rom. 8 23, 24, 25.) He that hath ſuch a ſaving hope whereby as an Anchor ſure and ſtedfaſt he hopes for life, can never be toſt, like a wave, with any ſlaviſh fears of Death. Oh, then ſtill thy ſoul by hope in God. The Apoſtle Peter calls the Saints, the childrens hope a lively hope; Who hath (ſaies he) begotten us unto a lively hope. Lively hope deſtroys the exanimating killing fears of Death; Puts us beyond death as to fear, before it come at us, as to feeling; for he that hath this lively hope as an Anchor ſure and ſtedfaſt cannot much fear, that he ſhall at death become a Caſtaway; though he be careful with the Apoſtle Paul. It is Hells pit that is bottomleſs or fathomleſs, ſo that the deſpairing Damned are alwaies tormented with Eternal pains and frights; But alas! Come the worſt of it to the Saints of God; this they know, that the Graves pit is not bottomleſs; there is enough for their hope to bottom and anchor upon ſurely and ſtedfaſtly; The Grave to the wicked is indeed p. 38bottomleſs, and though it detains a while the body, yet it lets the ſoul ſlip into Hell, and the body too not long after. But Chriſts Death & burial hath ſo ſanctified every of the Saints Graves, that at worſt their graves will be by ſo much happier to them then that Grave was to the dead man, whom Eliſha's buried bones revived; even by how much Lazarus his ſecond, was or will be better than his firſt Reſurrection. Chriſts Death and Burial hath left ſomewhat in every Saints grave ſufficient at the loweſt for his hope to bottom on, ſo that his body (when there) may be truly ſaid to reſt in hope, and therefore having this grace of hope he need not, unleſs he will, be diſquieted with fears before Death.

Fourthly, Chriſt by giving his people on earth ſome real foretaſts of heaven, and of eternal life, doth thereby effectually deſtroy their fears of Death. And therefore the Apoſtle Paul, (who was, next to his Lord and Maſter, the greateſt conquerour and triumpher over Death we read of,) after that he had been Rapt up into the third heaven, as he ſtories it himſelf, in the ſecond Epiſtle to the Corinthians, was ever after moſt undaunted under the ſeriouſeſt thoughts of death; as is moſt evident in his other Epiſtles which were written after thoſe to the Corinthians; particularly in that to the Romans, where he tells us how little he fears death, or a thouſand deaths, though killed as it were all the day long, yet more then Conquerour. He had before ſo ſweet a ſight of heaven, that Death could not fright him; ſo ſweet a taſte of heavens pleaſures, that he could never after taſte any bitterneſs in death. And thereupon juſtly longing to be there again, he feared not death the only paſſage into ſo much bliſs. Let every true Saint conſider this; I ſay, every ſoul that conſcionably walks with p. 39God, and labours to have Communion with God in his holy waies and Ordinances; that walks in ſome meaſure as that bleſſed Apoſtle Paul, who lived in all good conſcience before God; that, with holy David, taſtes and ſees that the Lord is gracious; that taſtes in deed and truth ſavingly of the heavenly gift, the good Word of God, and the powers of the World to come. O precious Saint, doſt thou ſo live? How is it poſſible but thou muſt long to be filled with theſe heavenly joyes? How canſt thou fear that Death, that will put thee into actual poſſeſſion of thy Maſters Joy? According to that in Rom. 8.28. And not only they, viz. the Creatures, but we our ſelves alſo, which have the firſt fruits of the Spirit do groan within our ſelves waiting for the Adoption, to wit, the Redemption of our body. See here; that a taſte of the firſt fruits of the heavenly Canaan which Gods Spirit from above fetches for, and feeds a Saint with, makes him not to groan under the fears of dying, but rather under fears of not dying. O you that taſte and relliſh heavenly things in Divine Ordinances, and have much of the preſence of Chriſt with you in them, are you affraid to dye, and to be with Chriſt for ever? Is not this better then to live?

There are three things deſervedly to be called firſt fruits of the Spirit and of Heaven, which do render Death to thoſe that taſte them more deſirable than formidable. The firſt is:

Firſt, Communion with Chriſt. That of it which Saints have in this world is very ſenſible and ſweet. Truly our fellowſhip is with the Father, and with his Son Jeſus Chriſt. You know it is the holy boaſt of a holy man, the Apoſtle John, concerning himſelf and other real Saints: and it is ſweet Communion, as in the next p. 40words; Theſe things write we unto you, that your joy might be full; Thus true joy comes into the heart, even unparallel'd gladneſs, by Gods lifting up the light of his Countenance. The wicked whore cries, Let us take our fills of love in unclean Communion; but Chriſts Spouſe's deſign is, that her joy might be full in holy Communion with God and Chriſt. The firſt miſſes joy altogether, meets with only vanity and vexation of Spirit; but the other loſes her dumpiſh ſorrow, and never enjoys that Communion with Chriſt much, but ſhe meets alſo with joy unſpeakable and full of glory; and yet in this world never enough. Therefore they that taſte it moſt do moſt earneſtly long to be diſſolved, and to be with Chriſt, as the Apoſtle Paul, Phil. 1.23. Having a deſire to depart, and to be with Chriſt. He profeſſes indeed, that he had his Converſation in heaven, as to real foretaſts thereof, (which were enough to ſet him a longing; not fully to ſatisfie;) and therefore he confeſſes, that whilſt in the body he was in great meaſure abſent from the Lord. And would he not be preſent? Yes; even with all his heart; and farewell body till the Reſurrection; that he might kiſs his ſweet Jeſus his feet, that he might be ever with the Lord. This, this was the Apoſtle Pauls holy paſſion. Oh! Then (ſincere Chriſtians) for two or three of you to be with Chriſt, and he with you in prayer according to his promiſe, and in other Ordinances; yea, in any divine exerciſes of grace! This, this muſt needs make your ſouls long to depart and to be with Chriſt. This notion you muſt know flows not from a doubtful or pretended experience, but from poſitive expreſs Goſpel Doctrine, 1 Theſ. 4.17, 18. And ſo ſhall we be ever with the Lord. Wherefore comfort one another with theſe words. p. 41It is mighty comfort againſt death (and judgment, there ſpoken of) to conſider the happineſs of being ever with the Lord. If it was the joy and boaſt of the enamoured Spouſe (Cant. 2.9.) to view Chriſt ſhewing himſelf through the Latteſs; how can ſhe but long to ſee him with open face, to ſee him as he is in glory? Surely that ſoul, that by faith and love cleaves to Chriſt, can never much fear death, which it knows will never ſeparate ſuch lovers as Chriſt and a believing ſoul are, but rather indeed bring it into heaven; and force it only to be more happy; in a more intimate, cloſe, yea, conſtant Viſion and fruition of Chriſt.

Secondly, Freedom from ſin, though but in ſome tolerable manner attained, gives us a ſweet foretaſte of heaven; where all juſt mens ſouls do enter, but no unclean thing with them. So much freedom from ſin, is ſo much heaven upon earth; but the reliques of ſin, ſtill peſtering us till death, make us (if true Saints) the more eagerly long for perfect freedom from it in heaven; which huge longing is an holy extaſie, I confeſs, and found only I think in thoſe whoſe Conſciences do not reproach them whilſt they live: They of all men, even they that labour to the utmoſt to ſubdue ſin, do long to get rid of it altogether; though it be by death. Therefore the Apoſtle Paul expreſſes himſelf after this manner: And not only they, Rem. 8.23.but we our ſelves groan within our ſelves, waiting for the Adoption, to wit, the Redemption of the body; reckoning upon, not much mattering, yea, quite overlooking death, having the eye on a ſweet deliverance of ſoul and body from ſin at the Reſurrection, ſith in this life both of them are moſt ſadly infected therewith. Therefore ſaies he we groan; but how? Even as the Creature to be delivered from the bondage p. 42of Corruption. And which is very remarkable, We our ſelves, who have the firſt fruits of the Spirit, &c. What are they? The thirteenth verſe a little before will clear that, in theſe words; If ye through the Spirit do mortifie the deeds of the body, ye ſhall live. Bleſſed ſouls are they, and they ſhall be bleſſed, who have received the firſt fruits of the Spirit in the mortification of ſin; for they groan within themſelves, till that happy time come after death, when ſoul and body ſhall no more ſin. They that have taſted how ſweet the life-bloud of one ſturdy luſty ſin is, can never be ſatiated till they have the bloud of all the reſt, the dam and all; original ſin: inſatiably crying out, O when ſhall we be delivered from the body of this Death? which indeed is far more dreadful than natural death. But O how ſweet is it for a Saint to ſee, Necis artificem arte perire ſuâ; ſin killing it ſelf with its own murthering-piece; killing its enemy and it ſelf with one blow. How joyfully do Saints ſee the death of all their ſins approach, full as faſt as the death of their bodies; Well, then the Saints, with Sampſon, would gladly dye, that ſo all their ſins, and therefore to be ſure more might be utterly deſtroyed at their death, than ever they could ſlay all their life time. A true and thorough Saint fears to ſin more than to dye; therefore he feares not ſo much to dye and ſin no more, as to live yet, and ſin. O thou that haſt faithfully mortified any luſt, and art ſure of it, Death cannot wound, nor aſtoniſh thee: for certainly more comfort ariſes to the Saints from the mortality of ſin, then terrour from the mortality of the body.

Thirdly, The bleſſed graces of the Spirit of God; the poſſeſſion of which is our participation of the Divine nature; the exerciſe of which is our Converſation in p. 43heaven; Theſe Graces of the Spirit of God are indeed the very firſt fruits of heaven, and cannot well be at reſt till they have carried the ſoul into their own Element, Heaven it ſelf; for from above it is whence every good and perfect gift doth deſcend, and would as naturally carry the ſoul endued therewith up thither, as the fire mounts upwards. So that thoſe Divine ſouls whoſe vigorous graces do make them hunger and thirſt after righteouſneſs will not ſtick to venture at Gods call a bodily life to ſatisfie that thirſt in heaven.

The Apoſtle Paul was very deſirous to attain to the Reſurrection of the Dead, Phil. 3.11. compared with ver. 21. Oh! how he longed to be more holy here in this world, & to be quickly in the number of the dead in the Lord? He cared not how ſoon. Perfect he ſaies he was not yet, nor likely to be perfect here below, but yet he contended hard, running to the Grave as I may ſay, if that he might be perfect indeed, and attain to the Reſurrection of the Dead. Perfect holineſs is ſo deſirable to holy men, that they deſire death for its ſake, aiming more at the compleat holineſs of ſoul and body after death at the Reſurrection, then the continuance of an unſatisfactory life of fleſh and bloud in a ſtate of imperfection. Certainly the Paths of wiſdom are ſuch pleaſantneſs and peace; that men who walk therein are not affraid to meet death in thoſe waies everlaſting; they preſs forward, towards death, upon it, through it, to attain to the Reſurrection of the Dead. Thus Chriſt giving his people his own fellowſhip, Mortification of ſin by his own Spirit, and the graces and fruits of righteouſneſs, which are by himſelf derived to us, as ſo many foretaſtes of heavens bliſs; Thus I ſay doth Chriſt render death far more deſirable than terrible to the Saints. p. 44To all which I might well refer the inward joyes and comforts of the holy Spirit of Chriſt; which are ſpecial and palpable foretaſtes of heaven, and the chief of the firſt fruits of the Spirit. But it is plain that theſe ſwallow up the fears of Death, and make men groan within themſelves, rather fearing they ſhall not dye, then that they ſhall. When a Saint (with Reverens Mr Bolton) can ſay, he is as full of Chriſt as ever he can hold, there is not a creveſs for one poor ſmall fear of death to enter in at. I might, but ſhall not, diſcourſe to you more particulars to demonſtrate how Chriſt deſtroys in his childrens hearts the ſlaviſh fears of death, as, by his giving to them the Spirit of Adoption; by convincing them of the great gain by death; as the Apoſtle expreſſes of himſelf, For me to live, is Chriſt, and to dye, gain: and having a deſire to depart and to be with Chriſt, which is far better. When Saints caſt up their accounts, and conſider what they ſhall get by living, even more remptations to ſin, more advantages and opportunities to expreſs the naughtineſs of their hearts; more thorns in the fleſh, and meſſengers of Satan to buffet; more fore chaſtiſements and ſad deſertions of the Almighty; and more of the evil which is to come upon a wicked world; Then, then they truly judge it their advantage to dye; As that Father Cyprian, ſtrangely, yet truly; Nihil utilius Christiano quans mori velociſsime: Nothing more advantagious to a Chriſtian, then to dye very betimes. Good men indeed therefore have dreaded more the ſad Conſequents of a preſerved life, than the worſt Concomitants of Death it ſelf; which to the Saints hath no other Conſequence, but the ſouls happy entrance into the Maſters joy. For before their bodies can be well laid in the Grave, their ſouls are laid in Abrahams p. 45beſome, or which is all one, their ſouls are taken from an acquitting Bench, to the bleſſed Manſions or Palaces that Chriſt hath prepared for them in his Fathers Court of Heaven. But I leave you to that preaching, whereby men preach to themſelves, even according to the further enlargement of their own ſweet Meditations on ſuch Theams as theſe, partly treated on, and partly hinted unto you. Now that I may more boldly and effectually apply this great Doctrine which is alwaies ſeaſonable whilſt Death is to come; But then eſpecially when it is near; I ſhall only ſpeak to an Objection, levelled particularly at an Argument that I well uſed to prove Chriſt a deliverer of his people from the fears of Death, which was this; Such and ſuch Scripture Saints (and no doubt many others) Chriſt hath ſo delivered; therefore he is ſuch a Deliveter. Againſt which this is the Objection.

Do not we read of Hezekiah, an eminent and great Saint, that he chattered at the Tidings of Death? And of David, that he played the Mad man in jeopardy of his life? How can Chriſt be ſuch a Captain of Salvation, ſuch a Lord General over his People and Souldiers as to deliver them from the fears of Death? If moſt ſad fears of Death be found prevailing over two ſuch Worthies; two ſuch eminent godly Kings; and the later of them mentioned, one of the ſtouteſt warriours recorded in Sacred Story, that was in the world; for prophane partial Hiſtorians relate an Alexander's, a Caeſar's proweſs: But the God of truth affirms of David, That he was as a man after Gods heart, ſo a valiant man alſo; who got the higheſt preferment that ever was in the world, even to be the firſt and beſt fully p. 46allowed King of Gods own people; I ſay, who got this ſingular preferment, through Gods Bleſſing, by his valour: Yet he, even he in danger did what a mean Saint would ſcarce do in the greateſt fears of Death; even played the fool and mad-man to ſave his life; Where was Davids Lord then, who, as you ſay, delivers from the fears of Death? To Anſwer.

1. I ſay not, That Chriſt delivers all Saints, ſo exceeding remarkably. 2. No. nor the ſame perſon alwaies, at every nick and point of time; whom he may deliver moſt. And yet neither one or the other to be reflected upon him, but upon themſelves, that leave him, not he them. And yet for all this what is more obvious? Then that his Ability in delivering ſome, yea, many, yea, moſt, more or leſs, may well and clearly denominate him ſuch a Deliverer. Firſt then,

1. I will give you, and oppoſe to the Objection as great an Inſtance, nay, unparallel'd for the proof of Chriſts power in delivering his Saints from the fears of Death; Moſes, yea, Aaron alſo; both in the ſame condition as to Death. But Moſes only I ſet before your eyes as enough to fill them; for he was the greateſt Captain or Lord General, that ever had the Conduct of an Army; and whole Nation. For it is not the Title, but uſefulneſs of a man, and the Preſence of God with a Perſon, that makes him truly renowned and famous. Of Moſes it is ſaid, Deut. 34.10. There aroſe not a Prophet ſince in Iſrael like unto Moſes, whom the Lord knew face to face. Well, God himſelf brought to this man the meſſage of Death, and told him he ſhould dye, and not lead his Conquering Army into the Land of Canaan: No; though it was never ſo deſirable to him. And God moreover dreadfully ſpake on, p. 47and told him, (oh ſad and bitter!) that his very death at that time was a puniſhment for ſuch a ſin, mentioned Deut. 32.51. Well; Moſes hath not a word, but dies: Nay, Moſes died in an hour when his eye was not dim, nor his natural force abated, Deut. 34.7. So that he who buried him, the Lord himſelf, took him away in his full ſtrength as a puniſhment of his great Sin: and and yet behold no fear, but after that God told him peremptorily he ſhould dye, he preſently with a moſt ſweet ſedate mind bleſſed the people, his dear charge; went from them and died. His caſe might be in ſome meaſure thus illuſtrated to you, take an eminent ſervant of Chriſt now in this City of London, one that hath done God the moſt ſervice, an upright man, none like him, as it was ſaid of Job; one fearing God and eſchewing evil, that hath been much in prayer, poſſibly and in preaching too; one truly, frequently, nay, continually rapt up into great and cloſe Communion with God the Father, and his Son Jeſus Chriſt; one highly inſtrumental in converting and edifying ſouls, walking with God in his Cloſet, and in his houſe in a perfect way; and yet more; one that hath been a great Conduct to reduce erring ſheep. Now ſuppoſe that for ſome ſin God ſhould bring the Plague to his body, (as once God did to a great and good King, Hezekiah, and of late to a right Eminent Pious Divine of our own, of which Plague he died.) Now I ſay, ſuppoſe that for ſome ſin God ſhould bring the Plague to ſuch an one's body in his perfect health with an evident Symptom of Death; and beſides, (oh ſad and bitter!) fully perſwade him, that he is viſited with the Plague for ſuch a particular ſin that he hath committed, and therefore that he ſhall not recover, but dye ſuddenly. Now if p. 48this … fears not, is not diſmayed upon hope in Gods mercy … …is ſin is pardoned, however thus …

… after life was but … or fifteen years. And we find that fifteen years … paſt … gives p. 49but little comfort, when we have but five daies to live. So what comfort againſt Death could Hezekiah's fifteen years adminiſter to him, when he committed ſuch ſins in the Prime of thoſe years, which at death he ſhould leave behind him, to ruine his Poſterity and Kingdom withall, & when he quickly had but five daies to live of his fifteen years, nay, but five hours of them, nay, but five minutes, could his paſt reprieve then Antidote his fears? For no doubt when the meſſage of his reprieve came by the Prophet Iſaiah to him, even that hour fifteen years exactly his life expired. And no doubt alſo that not only God himſelf, but Hezekiah too numbered his daies, and kept good reckoning: So that one might think, if we meaſure him by our own fooliſh, and melancholly, yet uſual muſings, he might be affrighting himſelf ever and anon with ſuch ſad reckonings as theſe: Now, oh now I have but one poor year of my fifteen to come, and again, but a little longer, and it is now alas! but one Month; the next ſad thought might be, now my laſt Sabbath is gone; by and by a ſad ſob and crying out, now my laſt night, or my laſt day is quite paſt, and now my laſt hour; yea, as quick as thought, now my laſt minute. Which appaling thoughts, one, whoſe death is not preciſely foretold, cannot multiply to his own terrour, though in the weakeſt condition, becauſe the weakeſt do oft recover. And hereupon thoſe who are to be executed at a ſixt hour, are more liable to be ſtruck with fear, becauſe of the certain and ſudden approach of Death, and that in their perfect ſtrength. Yet though this be the truly aggravated Caſe of Hezekiah fourteen years and an half more or leſs after his great recovery: And when Death comes with the experience of its former ſucceſs in p. 50frighting him; yea, and comes effectually indeed to him, yet, heark! No chattering. So the Objection of Hezekiah a good man, that had a good heart and a good life, having done that which is good in Gods ſight; I ſay, the objection of his fearing death is ſufficiently anſwered with his not fearing death when he came to dye in good earneſt; which though it be not recorded, is not to be ſcrupled, becauſe it muſt be concluded, that all who dye in the Lord, do dye, though not ſo comfortably, yet ſolidly; not overcome by, but overcoming their fears at laſt. And that it was rather needful to record his chattering fears at the likely approach of his death, in as much as that ſeemed a ſtrange thing, and a moſt unuſual condition of eminent Saints when they come to dye. Or put caſe inſtances may be produced of greater confidence in ſome Saints ſome conſiderable time before, then at Death; truly it would make but little appearance againſt the Doctrine. For I diſcourſe of the conſtant, or moſt uſual temper of Chriſts redeemed ones all along their life time; who know indeed it is not long before they muſt certainly dye, yet have no certain news told them, when. The courage of the Saints life is that which proves and honours our Redeemers effectual power of Redemption; and him alſo that made him Redemption to the Saints. Now if the Saints being redeemed by Chriſt, do ſerve God without fear all the daies of their life; though at the laſt hour there may be ſome little ſurprize of fear: yet what is that to object againſt ſuch a Doctrine? Alas! who knows not, but that ſharp ſickneſs and tedious Death enfeebles the ſpirits, ſo that whatever the patients heart be; yet his trembling voice may but wrong his inward ſpiritual heartineſs. Alas! then grace, reaſon, or ſence it ſelf p. 51have but little ſpace, room, or breath to think or do much. Yet I am confident, that as great extraordinary joyes accompany but few Saints juſt at their departure out of this world; ſo alſo am I as ſure, that great fears at that nick or point of Death do accompany none of them: Fears may aſſault them, but not poſſeſs them. Saints dye at leaſt reſiſting them; which is even then to be actually delivered from their captivating power. But becauſe fear of Death after all that can be ſaid, ſeems to be the common temper of Gods children, as well as the Devils ſlaves: I ſhall labour to ſhew ſome ſufficient difference in their fearing death, or any Calamity, in theſe following particulars.

Firſt, Saints may as ſinful men fear, but not as Saints. When grace is low, and corruption occaſionally ſtrengthened and advantaged either by ſecurity, temptation, or at length by the Commiſſion of ſome more than ordinary ſin; then it is eaſie for an approaching evil, much more death it ſelf, to run them down. But obſerve it, when a Saint lives as a Saint, hath Communion with God, exerciſes grace, baffles a Temptation, maintains a wiſe fear of God, then let a thouſand approaching miſeries trumpet evil tydings; or let death it ſelf beat an Alarum to judgment, the Saints fear not, Pſal. 23.3, 4. He reſtoreth my ſoul, he leadeth me in the paths of righteouſneſs; then, then, though I walk in the valley of the ſhadow of Death, I will fear no evil; no evil puniſhment, no evil tydings, no Death: I will fear no evil; for thou art with me.

Secondly, Saints may too as natural men fear, that is, as evil and miſery croſſeth natures inbred lawful rules of ſelf preſervation, ſo fleſh and bloud may fear; and that without imputation of ſin: But as the worſt p. 52evils conduce to, and work together for the Saints good, and Gods glory; all is welcomed with joy; as it was by thoſe who counted it an honour to ſuffer for Chriſts name, ſtocks, ſtripes, and impriſonments, yea, miſerable Deaths. Their noble eye, piercing into Eternity, immortality, and glory, could read a meaning in that Text, Count it all joy when ye fall into divers Temptations, yea, when into the Grave and Pit it ſelf, Heb. 10.34. And ye took joyfully the ſpoyling of your goods, as knowing in your ſelves that ye have in heaven a better, and an enduring ſubſtance: Into a full poſſeſſion of which, Death at worſt could but put them. So that the Saints ſpiritual courage will quickly ſwallow up their natural fears. The Caſe is evident enough in thoſe Worthies recorded in that Goſpel-Chronicle, or rather little book of Martyrs, Heb. 11. whoſe natures abhorred Death, as much as any of ours, yet whoſe ſpirits would not ACCEPT of deliverance, that they might obtain a better Reſurrection.

Thirdly, The Saints may be, and are more than others, wiſely ſenſible of Gods hand; do humble themſelves under it; mourn and grieve; and yet fear not this ſlaviſh fear. Were the Saints as ſtocks and ſtones without ſence; they would not only be wanting to their duty of fearing God; but truly in ſuch a caſe would there be no ſpiritual courage or valour in enduring. To ſay they are Stoicks and unſenſible of miſery, were to deny the power of Chriſt in upholding his Saints and Martyrs of all Ages in their ſuffering great evils. The Lord Jeſus, the greateſt Sufferer and Conflicter with Death, had his ſence of evil, or acute pain, in crying out, (My God!) but he feared none of this fear; the diſtracting fear, that divides or alienates the ſoul from p. 53God: For he ſaid (My God, my God,) that twice; but once only, Why haſt thou forſaken me? Which evidently ſhews his fear was no other than filial, upon confidence of his ſure intereſt in Gods love, as his God and Father; and alſo that it was leſs than his pain: For his pain was exceſsive; his fear not ſo, but moderated with the higheſt fortitude and courage. And ſo Chriſt, in that he himſelf ſuffered being Tempted, is able to ſuccour them that are tempted. True Saints are anointed with the very ſame Unction wherewith Chriſt was anointed. And as he had ſome of their ſence of Pain; ſo they likewiſe have ſome of his Courage under it.

Fourthly, Saints may fear God in an affliction, though not an affliction it ſelf; God at, or in death, but not death it ſelf. Be it known to the worſt and greateſt enemies of Chriſt and Chriſtians, it is not the frown of a Tyrant, or the black viſage of Death that chils and damps a Saints heart; but rather his doubtful and dark apprehenſions of God in afflictions are they that weaken his heart. Oh! that is a ſad Sob, Pſal. 90.7. We are conſumed by thine anger, and by thy wrath are we troubled. If God ſmile, the Saints fear not Priſons, Stocks, ſpoyling of goods; Death it ſelf occaſions little fear. If Gods favour ſet them a ſinging, and his countenance glad their hearts, what can ſadden? It is Gods anger in judgments that makes the Saints fear; whilſt others reckon only on Gods hatred, the Saints not daring to do ſo, do yet judge that it is but rational and ſafe to conclude of Gods anger and diſpleaſure in judgments; which ſeldom proclaim any thing more. How often have you in the Scriptures this proved? Sometimes that the wrath of the Lord was enkindled, as naturally evident in Plagues and judgments; and at the end of many ſad p. 54deſcriptions of Gods judgments by the Prophets; the ſum of each dreadful viſitation is this; For all this his anger is not turned away, but his hand is ſtretched out ſtill. Now though the Saints through faith in Chriſt, do not ſuffer their hearts to be troubled with fears of Gods hatred, yet they are troubled at his anger and diſpleaſure. A Child, when his Fathers anger is legible indeed in ſtripes, concludes not that his Father hates him; yet trembles at his anger. And indeed it is no valour in the world, not to fear Gods conſuming anger. To this I might add, That Saints may fear ſome ſin viſited by a mortal ſickneſs, and the like, which they might never ſufficiently know, was a ſin; or themſelves guilty of it, if indeed they did know it to be a ſin: or, that they have not duly repented of it; or fully forſaken it: Or, they may fear their own unpreparedneſs for, weakneſs and inſufficiency to grapple with affliction, pain, and Death it ſelf. And all this is not to fear the power of any mortal calamity, or of Death it ſelf. But I dare ſcarce take any occaſion though of pertinent enlargements; hoping that God will ſupply all my defect in your ſerious Meditations.

Fifthly, Will you have a diſtinction betwixt the wicked hypocrites and the Saints fears? Be pleaſed to take it: Saints fear not with an utter deſpair at the worſt; but ſo doth every wicked man. The wicked either altogether preſume in Proſperity, or in great adverſity altogether deſpair. Juſt as it was with Nabal, his heart over night was huge merry within him at a Kingly Feaſt; but the next morning when his wine was gone out of him, (ſaies the Scripture,) and but at the report of a paſt danger, his heart died within him as a ſtone. So many men in their Cups have a courage p. 55ſpringing from the Tap, who drown their cares and fears in the Hogſhead: whilſt Saints drown theirs in Chriſts bloud. Alas! what ſpirit have wicked men when their Wine is gone out of them? The Saints hearts may quake and be ſhaken a little, but yet they are at Anchor: when as the very firſt evil tydings of vengeance from God, and of a dreadful mortality, drive the wicked's fearful hearts, as Chaff before the wind, or as a poor tattered Ship, without Anchor, before a Tempeſt. Bring the Saints to their worſt fears, ſo that they ſin to eſcape, and make a ſupply of weak faith with a fooliſh carnal ſtratagem; yet ſtill their fears are not the fears of the wicked; for,

Firſt, Saints have even then ſome hope in God; which laies real hold on God though but little, and God accepts, yea, fails not that little. Therefore God was good to David, and delivered him from Achiſh, and made him not aſhamed, though his hope in God was little, and his ſin great. Saies David at that very time, Pſal. 34.4. I ſought the Lord, (there is ſome hope neceſſarily implied,) and he heard me, and delivered me from all my fears. Many fears, little hope, yet ſome he had, for he ſought God. But yet it is very remarkable in Scripture, how God hath in the utmoſt extremity of his people even eminently proſpered their ſins of little hope and great fears for their eſcape, though afterward he puniſhed them forely for both.

Secondly, Whereas the wickeds fears encreaſe with their dangers and calamities, and the nearer approach of their unavoydable ruine; yet the grace of Gods Children in ſuch extremities recovers it ſelf again, and their fears decreaſe, the more their miſeries multiply. Wicked men are like the Amorites, whoſe hearts melted, the p. 56nearer Iſraels Hoſt came, neither was there ſpirit in them any more, Joſh 5.1. Their fear had quite conſumed their ſpirits. Hence it is that deſpair carries away ſo many of them at laſt. But it is quite contrary with thoſe that are in Chriſt, following him in all the difficulties of the Regeneration, and deadly troubles of this life; their Courage encreaſes with their dangers. At the firſt commonly ſome ſmart, and ſome fear; in greater pain, none at all: At the firſt they may be ſomewhat affraid of evil Tidings; but not long, or not long ſo much; It may be there is upon further certainty and feeling of what they heard and feared before, nay, there is indeed frequently greater quiet and compoſure of mind under Gods fatherly hand. A ſoul that hath true grace, though but weak, feeling it ſelf almoſt quite gone in deſpair, ſtirs up all its ſtrength as its laſt gaſp, and ſtretch, juſt as the ſpirit is failing before the Lord; and behold it revives: when as in ſuch a caſe the wicked mans ſpirit, like a Nabals, ſinks as a ſtone within him. See how the Saints dying hope, as I may call it, revives in an utmoſt extremity: For when the hypocrites hope periſhes, and is like the giving up of the Ghoſt: The Saints hope is like the Reſurrection from the Dead; as you have it in a place of Scripture truly ſingular and notable, Lam. 3.17, 18, 19, 20, 21. Thou haſt removed my ſoul far off from peace, I forgat proſperity. Verſ. 18. And I ſaid my ſtrength and my hope is periſhed from the Lord. Verſ. 19. Remembring mine affliction and my miſery, the wormwood and the gall. Verſ 20. My ſoul hath them ſtill in remembrance, and is humbled in me. Verſ. 21. This I recall to my mind, therefore have I hope. Oh! moſt wonderful! It is firſt ſaid, My ſtrength and my hope is periſhed; then, This I ſadly think on; what is next? p. 57Therefore have I hope! What ſaies learned Calvin? that ſagacious man in ſpiritual caſes. What? Doth deſpair cauſe hope? Saies he excellently, Incomprehenſi, bili atque admirabili Dei beneficio ſpes ex Deſperatione. By an unconceivable and moſt admirable working of God, the Saints hope ſprings out of deſpair. So it was with David, ſometimes even at firſt encounter diſquieted, quite amort; afterwards he rowzes himſelf and truſts in God: Therefore he confeſſes the whole matter, ſaying, At what time I am affraid I will truſt in thee, Pſal. 56.3. This is a Saints moſt conſtant uſe, and a certain Remedy is taken by this courſe; nothing cures fear like hope. Though a Saint be ſurprized at firſt with fear, yet hope in God will recover him e're it be too late. As it did that reverend Martyr, who recanted for fear. For he maſtered his fears ſoon after, and burnt them with the ſame hand that drew back before: having in a greater pain leaſt fear. So it is in general or in common with Gods people; it may be at firſt, ſome fear, but through Chriſt, victory over it at laſt. Thus did the terrible army of Martyrs win the field and Crown of glory; and even ſo do all by Chriſt more or leſs conquer their fears of Death. Take then a good man as a good man, a child of God, (my Text ſpeaking of ſuch an one,) one that is gracious and ſerious, that walks with God, and there is no diſpute, no room for an objection; If, I ſay, he be eminently righteous, conſtant in holineſs, watchful and careful, cloſely walking with God; one whoſe ſoul Chriſt his great Shepherd hath reſtored and leads in the paths of Righteouſneſs, Chriſt ſtill conducting him, he is not affraid; though he walk in the valley of the ſhadow of Death. Thus it is with the Saints, Chriſts Souldiers conflicting with their enemies from Deaths p. 58firſt Alarum in other Calamities, to its laſt onſet on the Graves brink. The Saints may truly make Sampſon's Riddle, their Song, Judges 14.14. Out of the eater comes forth meat, and out of the ſtrong comes forth ſweetneſs; even ſo, at worſt, out of the fearfullest Death, the livelieſt Hope. And now I think the Objection will not in the leaſt diſturb my Application or the USE.

And becauſe I have no deſign to tire the Preſs, or any ones patience, but to make the Comforts of the Scriptures go down both as quickly and as pleaſantly as may be. I ſhall only add a few words of Information, and then of Exhortation with Direction. And firſt of Information in two things.

Firſt, See how Precious Chriſt is! who is ſuch a Deliverer as hath not only purchaſed heaven for us, but given us the firſt fruits to taſte. He not only frees altogether from Eternal Death, but from the fears of Temporal and bodily Death. Therefore this being a great benefit we have by Chriſt, is particularly extolled by the Apoſtle Paul, who preached up the glory of his Dear Jeſus, with what ſingular advantage he could take, as 1 Cor. 15.56. Thanks be to God (ſaies he) who hath given us the victory, that is, over Death and its power; through our Lord Jeſus Chriſt. Oh there is the Emphaſis; there is his Selah, as I may ſay; Through our Lord Jeſus Chriſt. Oh! How dear ſhould this Jeſus, this Deliverer be to us? Who makes us poor Creatures ſo dear to himſelf; as that, ſith we muſt dye, yet the fears of Death ſhould not moleſt and vex us the remaining part of our life.

Secondly, See the Poſsibility of attaining this Temper of not fearing Death, nay, alſo the Neceſsity of it, p. 59Be not prejudiced ignorantly againſt Chriſts deſign and your own duty, yea, attainable happineſs. Do not ſay, you cannot attain it; it requires aſſurance; and aſſurance rarely, if ever, enjoyed by Saints in this life. Do not jumble miſtakes together; you have ſeen what is required to it; and how Chriſt works the fears of death out of his peoples hearts. Come, come, ſay O Saint, hereafter with the Apoſtle Paul, I can do all things through Chriſt that ſtrengthens me: Say with David, Though I walk in the valley of the ſhadow of Death, I will fear no ill, for thou art with me. Follow Job's and others their courage in the expectation of death. Is God any reſpecter of perſons? Is not a childs portion a childs portion? You expect heaven as well as thoſe eminent Saints, and the ſame Crown of glory: And why ſhould you not fight as manfully as they, who could dare death it ſelf? But ſtill this Information is clouded with ſome kind of exceptions; And there are that ſay; Indeed Chriſt hath delivered Scripture Saints, and ſome others it may be from the fear of death, and can do as much for us; But yet is any thing in ſo great an attainment our duty? Or to us poſſible? Few or none attain a full aſſurance of faith, without which can any attain to freedom from the fears of death? What you anſwer is of Eminent Saints, Paul, Job, David, who had this rare thing aſſurance, and ſo by Gods grace and the power of Chriſt, they might conquer the fears of Death. And it is evident, though God is no reſpecter of perſons, yet all Gods Children have not equal attainments herein. Well, I know it, and for the moſt part, nay, I might ſafely ſay, alwaies long of themſelves; either they reſiſt God more, or ſeek him leſs than other Saints; or are fooliſhly and idly ignorant of his good will, and p. 60their own duty and happineſs. Alas! alas! Is it not ſad to ſee how Proteſtants by a ſimple diſtinction, or at leaſt ſimple uſe of it, are in this even turned Papiſts? There is ſay they, Certitudo objecti, not ſubjecti; A certainty of Saints ſalvation, but not of its evidence to them, as if indeed in this valley of tears, the Saints eyes be always ſo bleared that they cannot ſee (one of a thouſand) ſuch a myſtery and ſecret. The white ſtone it is true, hath a new name written in it, which none can read indeed but him that hath it; What? nor he neither ſcarce at all; is it written in ſuch very ſmall Letters as cannot be ſeen by the ordinary illumination of Gods people? Such ſay Saints ſalvation no doubt is certain in it ſelf; but ſeldom or never clearly evident to them; to this purpoſe or effect too many wrong God and themſelves too. Well, liſten to this too much, and run this dark black notion down into its blind conſequences and palpable inconveniences, (which will ſcarce be avoided, errour in this world multiplying much faſter than truth.) This I I tell you will be one ſaid Conſequence, the Devil comes on you, and if God permits him, (as ſuch a ſtrange miſunderſtanding of the Goſpel provokes him to it,) then I aſſure you he will ſhake you ſorely with the fears of death. But pray you now conſider at length; Is making of Calling and Election ſure, making it ſure in it ſelf, or to our ſelves ſecure and evident? is it our duty ſufficient to draw near unto God with faith, or rather alſo with the full aſſurance of it? Is indeed God bound in his Covenant to give the Saints more and more grace, but no comfort at all? Surely, as well not one, as not the other; and the ſame hinders one, as well as the other, even our ignorance and unwillingneſs: who as we oft refuſe to return to the Lord, ſo alſo much p. 61oftener do we refuſe to be comforted. How come we to be commanded to rejoyce in the Lord alwaies? Yea, to count it all joy when we fall into divers Temptations? If no promiſe of ability from God to enable us to rejoyce. Hath not God confirmed his Covenant by an Oath, that we ſhould have ſtrong conſolation as well as ſtrong graces Heb. 6.17, 18. Is not joy one of the fruits of Chriſts Spirit? Doth not the Kingdom of Chriſt and government of our hearts conſiſt in righteouſneſs, peace, and joy in the Holy Ghoſt? Doth not an Apoſtle uſe his Authority thus? Rejoyce in the Lord alwaies, Rom. 14.17.Rom 14:17and again I ſay rejoyce. Who dares then preach Gods Word otherwiſe? And clip the Scripture language, and tell people it is enough, or that it is pretty well, if a Saint can ſay thus, I deſire to be Gods child, though I cannot call God Father, Alas! there can be but poor joy in thy deſires of being Gods child, if thou knoweſt not but God is thy enemy. Will this be a comfort to thee, that thou deſireſt to be Gods child, whilſt thou knoweſt that thou neglecteſt a ſtrict command of rejoycing in the Lord alwaies, flatly rebelling againſt a Conſcience binding Goſpel-Law, and putting God off with a Complement, that ſuch Commands are too good for thee: I am ſure they are too good to be diſobeyed. But to return, Doſt thou deſire to be Gods Child? Let thy deſires be like a childs deſires; obedient deſires. Doſt thou deſire to be a dutiful Child? Then rejoyce in thy Father alwaies, and again, I ſay, rejoyce. Whether is ground of comfort thinkeſt thou, thy diſobedient deſires, or Gods free pardoning love? Truly, I queſtion whether there be not a dream in ſuch kind of fancies; fancies I call them, if taken for comforts and reſted in. For how canſt thou ſay, if thou p. 62knoweſt what thou ſayeſt, that thou loveſt God as a Child; if thou haſt no evidence that God loves thee as a Father? This is to give the Apoſtle John the lye, who ſaies plainly, that we love him becauſe he firſt loved us. Some may think it modeſty for a Saint to ſay, I deſire to be Gods child, but dare not call God Father. Modeſty! for a child not to own his true Father! and his real evident love, the ſenſibleſt thing that is felt of God in the world, for God is love. This I know, that ſomething like it, is but ignorance, pride, and ſloathful reſting in miſerable attainments, all ſadly put together; not that I am any the leaſt friend to a raſh, peremptory, conſtant, and ſudden aſſertion, My God and my Father: But ſuch an one I contend for, as ſprings from a ſerious meditation of Gods unſpeakable love revealed in the Covenant of grace; and from the due exerciſe of Grace, eſpecially in the actual worſhipping of God; wherein moſt Scripture Saints have expreſt their higheſt confidence in God as a Father, even at their Devotions. And alſo ſuch an aſſertion I plead for of a Saints intereſt in God as a Father, which together with all the reſt, ariſes from a peculiar operating preſence of the witneſſing Spirit, whereby a Saint is enabled to cry, Abba, Father: Which Spirit dwelling in the Saints, and enabling them in all Acts of Worſhip, yea, of their life more or leſs, cannot but give them a ſweet ſence all along alwaies in their hearts of Gods being their Father; unleſs they have ſo ſinned as David, driven away the Comforter, and ſo need to pray with him; Reſtore O Lord the Joys of thy ſalvation, and uphold me with thy free Spirit. Therefore let Miniſters eſpecially, and all thoſe who ought to comfort one another; let Gods Heralds, I ſay, and Preachers of Goſpel glad Tydings p. 63abhor to be like the Devils Goalers, to feed the Saints with weak cold comforts, like bread and water of affliction, that will certainly betray them to the power of the Devil, and the fears of Death. What? Comfort and bolſter up a Communicant, one that having many years profeſſed true Chriſtianity may now be called within an hour to heaven; What? I ſay, to comfort ſuch an one with his ABC, his rudiments; that it is a matter of content and reſt to him, that he deſires to be Gods Child, though he cannot call God Father? We may ſhut up our Bibles, and ceaſe preaching comfort, if this be enough. Every the leaſt Saint may quickly attain to this, for it is the leaſt that true grace can do; it may be as quickly done as ſaid by a true Saint. But ſurely there is ſomething more in drawing near to God, in following on to ſeek the Lord; even full aſſurance of Faith, Heb. 10.22. And truly to comfort Saints Conſciences with their attaining leſs then this (except in ſingular caſes and conditions of great relapſes and ſore deſertions,) is to comfort them with their reproach; O ye of little faith. Is this to lead ſad Saints into paths of pleaſantneſs and peace? Or rather to hoodwinck them, and ſo leave them in the dark unto the Devil, to fright them? Is this to comfort and cure Saints weak hearts? Or rather to keep them weak and valetudinary? Or is it not to play the Mountebanks with them? And by indulging their fears and doubts to take a courſe to have them alwaies viſiting us for our weak Phyſick; when as Chriſt hath left us, and all his, mighty ſtrong Conſolations and Cordials; and that with a Probatum eſt thereupon, the probation and experience of every New-Teſtament Saint. But I will ſhew you Scripture Divinity, and not ſparingly neither, for what I plead, p. 641 Joh. 1.3. And truly our fellowſhip is with the Father and his Son Jeſus Chriſt. Verſ. 4. And theſe things write we to you, that your joy might be full. Chap. 2.5. Hereby know we, that we are in him. Chap. 3.2. Beloved, now we are the Sons of God. Verſ. 14. We know that we have paſſed from death unto life becauſe we love the Brethren. Verſ. 19. And hereby we know that we are of the truth, and ſhall aſſure our hearts before him. Verſ. 24. And hereby we know that he abideth in us, by the Spirit which he hath given us. Chap. 4.13. Hereby know we that we dwell in him, and he in us, becauſe he hath given us of his Spirit. Verſ. 16. And we have known and believed the love that God hath to us. Chap. 5.13. Theſe things have I written unto you that believe on the name of the Son of God; that ye may know, that ye have Eternal life. Verſ. 14. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. Verſ. 15. And if we know that he heareth us, whatſoever we ask we know, that we have the Petitions that we deſired of him. Verſ. 19. And we know that we are of God, and the whole world lyeth in wickedneſs. Verſ. 20. And we know that the Son of God is come, and hath given us an underſtanding, that we may know him that is true: And we are in him that is true, even in his Son Jeſus Chriſt. This is the true God and Eternal life.

Here is the right deſcription of a New Teſtament, Goſpel-Saint, and the nature of his confidence; which he holds to the end, maugre all the terrours of Death or Devil. Upon all which let me ſay thus much, (for I am labouring to have the Axe laid at the root of all horrid fears of Death,) do but conſider it ſeriouſly; and then judg whether to comfort ſouls with puny, lazy, and eaſie reflections on that which is ſadly ſhort of p. 65what thoſe Scriptures ſpeak to be the attainment of Gods Children, whether I ſay it be not, to keep ſouls fully as unholy as truly comfortleſs: for ſo it is, if Eph. 3.17, 18.19 do hold out theſe Doctrines, which you will find they do; as firſt, That great faith is neceſſary to the working of a great and an awakened affection in our hearts for God and Chriſt. Chriſt dwelling in our hearts by faith roots us and grounds us in a ſincere and powerful love of God. Secondly, That ſuch a mighty affection in us for God is neceſſary to the begetting in us a larger aſſurance of his love to us; For love thinks no ill, but expects much good, eſpecially from God. That ye, ſaies the Apoſtle, being rooted and grounded in love, might even thereby be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and know the love of Chriſt; even as all eminent Saints have known it, that is, his love to us in particular; as the Apoſtle Paul phraſes it, Gal. 2.20. I live by the faith of the Son of God, who loved me, and gave himſelf for me. Thirdly, That great aſſurance of Gods love to us is needful unto our perfecting of holineſs; if ſo be we would be filled with all the fulneſs of God. Now who that have any fear of God, or pity to ſouls, dare uſe any other method of comforting, then God uſes? Oh let none comfort others, or themſelves, with poor weak tokens of being in a good ſtate, and by never urging home an abſolute neceſſity of the full aſſurance of faith, even leave them under perpetual guilt, and ſo unto thoſe fears which make them walk unworthy of the ſtate, hope, or name of Chriſtians. Surely he that delivers from the fears of Death, leaves not poor ſouls to be torn and toſt with extream doubtings of his love to them. Well, I leave this particular Information; Behold the poſſibility of p. 66attaining this freedom from the fears of Death with all that appertains to it; being clear from the neceſſity of our duty, it being required of us; and from the many examples of Saints ſo freed, to encourage us. For with Chriſt, the great Deliverer, this is poſſible; and it is every childs portion, ready purchaſed, and it may be had for going for, to him. He is both able, willing, and ready to ſave to the uttermoſt them that come unto God by him. Uſe 2 Now I come to the ſecond Uſe, and that is of Exhortation, in two words.

Firſt, Let every poor ſoul look to it, to get grace, to be in the number of real Saints, for whom Chriſt intercedes, as before my Text, ſaying, Behold I and the children which thou haſt given me. This Text ſpeaks no comfort to any carnal wicked perſons. In the time of Peſtilence, and an hour of ſudden Death, they have no fence againſt the Devils fiery darts, and the flaſhes of hell; no Antidote againſt the killing fears of Death. But let them flee penitently and believingly to Chriſt for refuge, yea, to Chriſt, firſt for grace, for repentance unto life, and for faith in his bloud, and then for ſafety; and if the Son make you Sons, and ſo free, ye ſhall be free indeed.

Secondly, I beſeech you that are Saints, Gods children, though but a little flock, little children, yet do not you dread Death. I do not ſay, Do not think of Death; Alas! who can but think of it? I do not ſay neither, Be not ſeriouſly ſenſible of it. But I beſeech you for the ſake of Jeſus Chriſt, for his honour ſake who is your King, and your own, who are his Souldiers, I ſay, quit your ſelves like men, ſtand to it ſtoutly, ſink not under the fears of Death. Alas! you are not to fear your laſt encounter, if God hath given you any p. 67victory over your greateſt, and truly mortal enemies the World, Fleſh, and Devil. Saints at laſt ſhould be like experienced Souldiers, uſed to encounters, and warriſht with ſpiritual Combates, ſo that they ſhould rather ſcorn, then fear the laſt and harmleſſeſt enemy, Death. But I ſhall only add; That this freedom from the fears of Death is a priviledge Chriſt hath purchaſed for this preſent ſtate, for this life. NOw what Saint can find in his heart to loſe ſo great a Legacy left by Chriſt; ſo great a purchaſe and benefit of his Death? So great a Deliverance? And fooliſhly multiply to himſelf ſelf-willed fears, or which is worſe, ſelf-willed grounds of fear; as luſt, paſſion, worldly incumbrances, or worldly mindedneſs, idleneſs, vain, frothy, fooliſh actions and carriage; or if not ſo, then it may be, ignorant ſuſpicions of Gods mercy: All theſe things do but arm Death, and thine own Conſcience to wound thee; oh look to thy ſelf, make haſte, for Death haſtens apace. O! what true Child of God but would ſo long to be rid of this diſingenuous temper of fearing Death, as to be even hourly on his knees begging of Chriſt this benefit of his gloriouſly conquering death; which if a Child of God receives not in this ſhort, and now if ever, uncertain life, he will altogether miſs that which is ſo goodly a part of the Saints Portion; which is proper to, and fitted for this preſent life; even before Death comes to encounter us. Well, abandon theſe fears with the grounds of them, and then though Death come quickly, yet through Chriſt you will grapple well enough with it. And oh that men were wiſe to get from Chriſt by all conſtant importunity, ſome of this bleſſed deliverance from the fears of Death; and oh that by a continual careleſneſs, becauſe not preſently ſeized by p. 68the Plague, or any other mortal ſickneſs, they would not deſperately venture it, and ſo ſadly abandon themſelves to the frights of the Devil in an hour of ſudden death. Now if any be awakened, either by Gods Word or Providence, to look after this great benefit of Chriſts death; which is, to be delivered from the ſervile fears of their own; then let ſuch conſider this Counſel which the Scripture gives in the Caſe.

Firſt, Have a care of harbouring one moment any known or knowable guilt; For it receives from the condemning Law ſtrength to arm Death with. I wonder not that thoſe Saints who have at any time much guilt upon their ſpirits, do then fear Death. If ſin be not examined and found out, which is not done by many Saints; who even juſtifie themſelves in ſome ſins, not judging them to be ſins, nor much caring to examine leſt they ſhould prove ſins, and ſo to be parted with, contrary to a dear humour; and ſo calling good evil; and evil good; no wonder in ſuch a caſe that the Woe belonging to ſuch, when executed, as well as threatned, frights them. If Saints for want of due conſideration and examining themſelves, do not only commit, but continue in ſin unrepented of, as the Plagued Corinthians; no wonder that they are ſurprized, not only with the fears of death, but with ſudden death it ſelf. Oh! ſhake your Conſciences, rouze them up to diſcharge their office faithfully; let your heart ſmite you for the leaſt ſin, or evil thought; and oh harbour not guilt, let it not lodge with you one night, no not an hour; for ſo long you will be liable to horrid fears of dying. It is ſo, and the very truth of many Saints condition. Therefore find out that which troubles your peace, and provokes God to leave you to the fears of Death; finding it out, p. 69labour for the aſſiſtance of Chriſts Spirit, for one look from Chriſt, for one manifeſtation of Gods love that may break your hearts, and make you weep bitterly, repent and grieve throughly: thus ſhall not ſin come upon you with an afterclap, with a repentance to be repented of. Weep for ſin according to the demand of the Goſpel, which requires not a little grief, though leſs then ſin deſerves, for it deſerves hells weeping and wailing and gnaſhing of teeth. Do this, Believe and Repent, Repent and Believe; and then you will find in your hearts little or no fears of Death. For peace of Conſcience will thus become firm, and will caſt and keep them out; yea, defend the heart through Chriſt. I ſay, therefore dayly, yea, hourly exerciſe faith, together with repentance, that is to ſay, a vigorous faith; which is never forlorn or forſaken of good works; and ſuch a faith in Chriſt will be your victory over all baſe fears of Death. Be not then, O ſouls, too haſty in your exerciſe of faith. Believe again and again, really and truly preſenting to your ſelves the ſeverity of the laſt and ſolemn judgment of God. Believe not only till ſome eaſe come, but till you be willing to dye, if the Lord will, preſently. For did you arraign your ſelves in bitter Confeſſion of ſin as before Gods Tribunal indeed: No leſs faith would ſerve your turn, then ſuch as would carry you boldly from your knees through Death to Judgment; for you may ſo examine and judge your ſelves, as to be confident in Chriſt that you ſhall never be judged of the Lord.

Secondly, Reſiſt the Devil; I mean theſe his temptations to fear death; reſiſt both him, and all his temptations; as, thoſe to ſin, to deſpair of its pardon, and to fear its wages Death. Have an (It is written) for p. 70him, if not to wound him, yet to gag him; If nothing be readier; dart this Text into his foul mouth to ſtop it; this Text, managed with faith, will fright the Devil more than he can fright you. This Text is in this caſe like Goliahs Sword, none like it. Take Gods Word; for it will wound him, and make him run too, by the power of the Spirit of Chriſt. Well, thus reſiſt the Devil; fear him not, he is a conquered enemy. Chriſt hath deſtroyed him that hath the power of death, ſaies the Apoſtle. And therefore I deſire you to reſiſt him for two reaſons.

Firſt, Becauſe your Captain hath done it. It is fit for Souldiers to fight againſt ſuch as their General Charges; It is not fit for you to yield to the Devils temptations to fear Death, when as Chriſt, the Captain of your ſalvation, hath overcome him, as his, and your Enemy, deſtroying him that had the power of Death. This were to raiſe arms with the Devil, and to ſtrengthen him againſt Chriſt and your own lives too. But,

Secondly, I adviſe this, becauſe it is the way of Chriſt, his Method of ridding his children from fear. He firſt deſtroyed him that had the power of Death, that is, the Devil; and all this that he might deliver his people from fear of dying. So do you; follow Chriſts Methods of war. Would you be delivered indeed by Chriſt from the bondage fears of Death? Then do as Chriſt, reſiſt him that hath the power of Death. The Promiſe you know encourages this ſtoutneſs. Reſiſt the Devil and he will flee from you; which when he doth, your fears of Death will flee after him; becauſe it is he only that hath this power of Death. As one ſaies, Timor attrahit ad ſe Daemonas, Fear or Cowardize invites p. 71the Devil to come to us; the Cowards trick indeed, who never fighteth but when he thinks his enemy fears to reſiſt him. So I may to be ſure ſay on the contrary, that as to fear the Devil draws him upon us; ſo not to fear him keeps him off on's. Courage in reſiſtance will put him to flight; for he is an abſolute Coward to Chriſt and ſtout Chriſtians. If this be not done, I mean, if the Devil be not fully reſiſted, all is in vain; that man will ſcarce ever keep his Conſcience quiet that tamely ſuffers the Devil to play the mercileſs Souldier, Sophiſter, Goaler, or Executioner with it; Maſter the Devil, and then having made thy peace with God, thou haſt only thy Conſcience ſtill to pacifie from time to time with that bloud that hath pacified God. Well then, take this courſe; do as Chriſt did in his fighting; and you will without doubt fight a good fight of faith, and finiſh your courſe with joy.

Thirdly, Love not the world, or any thing in it that is of it; Love not your life too much; exerciſe ſelf denial. Did we love God and our ſelves aright, we ſhould not fear Death. Perfect love caſteth out the fear of Death; But imperfect love, love divided; the love of God, and of the world too, I mean, the comforts, pleaſures of this life, ſweet Relations, or the like; oh this imperfect love, inſtead of caſting out, doth but hatch and harbour the fears of Death. Fear then to love much any thing of this world, though never ſo lawful an enjoyment, would you not fear Death. There is more in this than Chriſtians will be aware of. But doubtleſs, the inordinate love of worldly comforts, and the imperfect love of God, makes men affraid to dye. To this I may add, Prize ſpiritual things above worldly; place your ſenſible dayly, yea, hourly happineſs in ſpiritual p. 72things; count them not only your food, but feaſt; yea, recreation too; alwaies reckoning thus to be merry. My Meditation of God ſhall be ſweet, ſaies David, and I will be glad in the Lord. Let the comfort of your lives, your choice, conſtant delight and treaſure be heavenly things; then you will never fear death. For as it is a comfort when an houſe is on fire to ſave all the goods, eſpecially all the treaſure. So though the Plague or any death fire the body, this our tabernacle of clay; yet will it not be a quering comfort that our Treaſure is ſafe? And that we have a better houſe to go to, not made with hands, in the higheſt heavens?

Fourthly, Watch. It is Chriſts direction. The uncertainty of the time of death and judgment, hath this Uſe of Exhortation annexed to it by a greater Eccleſiaſtes then Solomon, Chriſt himſelf, who preached as never man did, and ſpake as never man ſpake; ſaies he, What I ſay unto you, I ſay unto all, watch, Mar. 13.37. Job knowing his Redeemer lived, knew both his protection, and his duty; waited all the daies of his appointed time till his change came. He was every day at watch, looking for his laſt enemy, Death, and therefore little feared what he could do; therefore he had not ſo much fear of Death, as hope in God though he ſhould ſlay him. Oh! watch, watch; For you know thoſe that watch in an Army are leſs affrighted at the approach of an enemy, then thoſe that are alarum'd out of their ſleep: So it is as to the fears of Death, we therefore fear it ſo much, becauſe we ſo little think of it, or expect it, putting the evil day far from us; and ſo, ſuſpecting it not to be near, fall to ſleep, keep no watch; and then if on a ſudden this laſt enemy Death approach, and ſeem to be very near us; we being alarum'd out of our fooliſh p. 73ſleep are affrighted. Therefore Solomon deals wiſely with the young man, Eccleſ. 12. who thinks death fartheſt off, I ſay, he preſents the young man with a moſt lively and unparallel'd deſcription of his latter end; puts him in mind betimes of his latter daies; that ſo meditating and expecting ſuch an end of his daies, he might not be affrighted at death, nor unprepared for judgment. Oh! watch, watch; for certainly, Chriſtians, familiar thoughts of death, if according to Gods Word, would breed in us the contempt of Death.

Fifthly, Be faithful in celebrating all Goſpel Ordinances of Gods Worſhip; Communion with Chriſt in them raiſes a mans ambition above his Cowardice, and makes him covet to be with Chriſt, though it be by Death. Remember that of David, Pſal. 24.4. Though I walk in the valley of the ſhadow of death, I will fear no ill, for thou art with me. In the next verſe but one he ſhews where God and he met, ver. 6. I will dwell in the houſe of the Lord for ever. Communion with his ſhepherd, eſpecially in holy Worſhip, made him fear no evil that death could affront him with. Two Ordinances of the Worſhip of God, and for Communion with him, I only hint as expedient to this preſent purpoſe, becauſe one of them I muſt ſpeak more to in the Concluſion, they are Prayer and the Lords Supper.

Firſt, Prayer, The end of all things is at hand, be ſober and watch unto Prayer, 1 Pet. 4.7 Thy end to be ſure is at hand, watch and pray. Watching is of little avail without Prayer. If you be wiſe pray much in faith. O, Saints, have you never found in prayer heavens gate opened to your knocking? Do but prevail once in prayer with God himſelf, as Princes, and Iſraelites indeed, p. 74and you will eaſily overcome his Serjeant death it ſelf, much more its fears. They that uſe in Prayer to enter into the holieſt by the bloud of Jeſus cannot much fear that Death ſhould at laſt make them miſs their good old way to heaven.

Secondly, Receive the Lords Supper as oft, and as worthily as you can; Many quiet their Conſciences by receiving that Sacrament upon the point of Death. But truly, ſolid joyes, and the beſt preparations for death, are the reſult of a godly remembrance of Chriſts death, all along in our life time. What quiet can any have from ſuch a practice? That is, to neglect the Ordinance and duty of remembring Chriſts death all their life; and to remember it only at their death? Oh! ſeeing fears of death, are ſad aſſociates and Companions of our life; even all your daies remember Chriſts death; by vertue whereof you are to be delivered from ſuch troubleſome Company; as it is clear in the preceding verſe to my Text, That through DEATH, ſaies the Apoſtle, he might deſtroy him that had the power of Death; and deliver them who through fear of death were all their life time ſubject to bondage. This is a deliverance you ſee wrought through Chriſts death. O Saint ſtudy it, eye it in faith, till thou feeleſt the vertue of it in thy heart, eaſing thee of thy fears of Death. Thus Chriſt undertook thy Deliverance even by his own Death. Thus then do thou manage this thy deliverance by due remembrance of thy Saviours death; which remembrance in the uſe of the Lords Supper (if it be the higheſt Goſpel Ordinance, as none doubt it ſo to be,) is the moſt effectual means to ſubdue, as all ſin, ſo all fears of death. The death of Chriſt kills ſin, guilt, death, and Devil; and will it not by faith deſtroy the fears of Death? Surely it p. 75will. Only take heed to thy ſelf in receiving the Sacrament of the Lords Supper; for elſe thy remedy may prove thy poyſon. An unbecoming remembrance at that Ordinance of Chriſts death, may coſt thee thy life, and bring the Plague to thy body, as many good Divines are of the opinion that the Plague raged amongſt thoſe unworthy Communicants of the Corinthians that were even many of them weak and ſickly, yea, many faln aſleep. A Plague ſure; becauſe many fick and many dead.

Sixthly, Maintain a very exact and holy Converſation; walk with God in thy Cloſet, and in thy houſe in a perfect way. Who was it that had a deſire to be diſſolved? Who was it? That by all means laboured to attain to the reſurrection of the dead? To enjoy by death the perfection of glory, and that without the leaſt fears of Death? Was it not that holy man the Apoſtle Paul? who as you find in the ſame place, Phil. 3.13. counted not himſelf to be already perfect; forgetting thoſe things which were behind, reaching forth to thoſe things which were before, and preſſing towards the mark for the prize of the high calling of God in Chriſt Jeſus. He preſt forward, yea, would have preſt too through Death gladly, that he might attain to the Reſurrection of the Dead. He that hath a Converſation in heaven, will leaſt fear his paſſage thither by Death, having in his life time been much uſed to be above. Thoſe that ſet their minds on things above can look much beyond death, and ſee all clear. A holy converſation in heaven is a converſation beyond Death. Certainly, none fear death more than wicked men, whoſe Conſciences are ſomewhat awakened; and none, next to them, fear death more than careleſs Saints. Strict p. 76livers are not only fearleſs of Death, but deſirous of it. The Apoſtle Peter ſpeaking of ſufferings, counſels thus, 1 Pet. 4.19. Let them that ſuffer according to the will of God commit the keeping of their ſouls to him in well doing as unto a faithful Creator. Truly, for Saints not only to ſuffer, but to dye as well as others is the appointed will of God. Let them then commit the keeping of their ſouls to God in death, or under the expectation of it, in well doing as unto a faithful Creator; for then they can no more fear Death reaſonably, then they can Gods faithfulneſs.

Seventhly, Make a good improvement of all afflictions. Conquer them by faith and patience, and you will better deal with Death. The Apoſtle Paul triumph't over Death, (as you have heard) becauſe more then Conquerour over tribulations, perſecutions, and the like ſorrows. Truly, overcoming theſe afflictions he bids a defiance to Death it ſelf, let it do its worſt; he is perſwaded that neither life nor death, neither the troubles of life, nor the pains of Death, if not the firſt, ſure not the later, can ſeparate him from his happineſs, the love of God in Chriſt Jeſus. Therefore you find a remarkable paſſage in Phil. 1.13, 23. near together in the ſame Chapter; firſt he mentions his bonds in Chriſt, or for his ſake in Caeſars Palace, then quickly mentions his deſire to dye, to depart this miſerable world. This is the unſpeakable happineſs of afflictions when improved; they make us not only weary of this life, and deſirous of the Saints everlaſting reſt; but they harden us, and animate us to go on to conquer the remains of death at the laſt hour. None live or dye more couragiouſly then the moſt exerciſed Saints, trained up in great afflictions and ſufferings for righteouſneſs ſake.

p. 77Eighthly, Study the great Examples of this Deliverance; Scripture Saints and others that have not feared death; though ſubject to the like paſſions and infirmities that we are; as Job, David, the Apoſtle Paul, and others. Example is cogent; and their courage as well as patience was recorded for our imitation. Now this is the great advantage we have by ſuch examples: A poor ſoul is encouraged to expect the ſame deliverance by Chriſt that ſuch Saints before obtained freely, ſeeing as God, ſo Chriſt is no reſpecter of perſons; eſpecially no partial Father to his own children, who have all an equal intereſt in the Common Saviour and Deliverer. Conſider that ſeriouſly and take courage. Remember once and again that Heb. 7.25. He is able to ſave to the uttermoſt them that come unto God by him; them, that is, whoſoever come, them as well as the Apoſtle Paul himſelf; Stephen and Apollo's as well as the great Apoſtles Peter and Paul; and the Apoſtle John's little children as well as himſelf, ſo long as they be children of God, and come to God by Chriſt. As the Apoſtle Peter ſpeaks; God (ſaies he) making no difference between them and us, even all one in Chriſt, as to the benefits of his death. I beſeech you conſider alſo your living and dying Saints, whoſe eminent lives are freſh in your memories; confider and trace in them the evident footſteps of this glorious deliverance from the fears of Death. The great inſtruction that the life and death of truly Chriſtian friends do teach us, is to dye well and comfortably. And their evident victory over Death ſhould animate the following files of Chriſtian Souldiers to fall on; and that with more courage upon death, then death can upon them.

Ninthly, Truſt in God; Believe in God, believe alſo p. 78in Chriſt; we find in Scripture that nothing we can do is a more preſent remedy againſt diſquiets and fears, then a preſent exerciſing this heavenly grace of truſting in, and cleaving cloſer to God even when trouble is nigh, very nigh, Why art thou diſquieted O my ſoul; hope in God. Again, What time I am affraid I will truſt in thee, and many ſuch inſtances. Well, the Devil fights thy ſoul with the fears of Death: Do thou charge him again with thy hope in God. Take this armour of God. Hope is a proper weapon to fight againſt fear; and the longer weapon too I will aſſure you. It is a proper match for fear, and much more valiant through Chriſt, then the fears of Death can pretend to be, for and through the Devil. Therefore to promote this grace, ſo highly conducing to the deſign of Chriſt in delivering his people from the fears of Death, or of any diſmal miſery that can uſher in Death to us; I ſhall conclude with a diſcovery of ſome things that make for us all, many waies; as well as for the due Complexion of this needful grace of hope, which, I confeſs, may bluſh, but never grow pale and wan upon the neareſt approach, or rougheſt touch of Death, we will leave that dull complexion to the lumpiſh fears of Death. Well, to get this healthful lively grace of hope.

Firſt, Labour to know well God and Chriſt, with the deſign, merit, and power of his death. There is nothing knowable of God, as the truth is in Jeſus, but it conduceth to a Saints confidence; labour therefore to know as much of God as thou canſt, Pſal. 9.10. They that know thy name will put their truſt in thee. And indeed who will truſt a ſtranger that he knows not? See further, Prov. 22.17, 18, 19. Bow down thine ear and hear the words of the wiſe, and apply thine heart unto my knowledge. p. 79Verſ. 18. For it is a pleaſant thing if thou keep them within thee, they ſhall withall be fitted in thy lips. Verſ. 19. That thy truſt may be in the Lord I have made known to thee this day, even to thee. Verſ. 20. Have I not written to thee excellent things in Counſels and knowledge? And all this excellent inſtruction from Chriſt is to this very purpoſe; that thy truſt may be in God. Read Gods word much, labour to underſtand his bleſſed pregnant promiſes, his wiſdom, power, and faithfulneſs, eſpecially his love; to comprehend with all Saints the breadth, and length, and depth, and height of it. Know God much, and you will truſt him the more, as Pſal. 9.10. They that know thy name will put their truſt in thee: For thou Lord hast not forſaken them that ſeek thee. Thy faithfulneſs, O Lord, is ſo experienced, who that knows in, but muſt truſt in thee. How came Job to truſt God though he ſhould ſlay him, to be ſo fearleſs of any death? Truly, he had excellent knowledge of God, yea, and of Chriſt too; He knew his Redeemer lived. But let thy knowledge of God and Chriſt be ſuch as includes Eternal life; for the Devils know God, they believe and tremble; Let not thy knowledg be like the knowledge of the filthy Devils, but like the knowledge of the pure God, let it ſhine and ſparkle in all holineſs of heart and life. Be good, and do good, as well as know good; be like God, and do like God. Get a renewed heart, and a reformed life, that ſo beholding as in a glaſs the glory of the Lord, you may be changed into the ſame Image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. Oh continue beholding Chriſts glory as in a glaſs, till you ſee your ſelves ſomewhat like him, and then you cannot ſee any thing to fright you; for as you have it, Pſal. 64.10. The p. 80RIGHTEOUS ſhall be glad in the Lord, and ſhall truſt in him, and all the UPRIGHT in heart ſhall glory. Now ſurely Death and its fears ſhall not for bid it, and make this Scripture a lye.

Secondly, Uſe thy ſelf to it, to truſt in God. Exerciſe thy ſelf extraordinarily unto this part of Godlineſs; ſo no changes will put thee out; no, not thy laſt change. Job could truſt God in one ſad condition after another, though ſadder and ſadder. And then at length he could do ſo as well, even at death; though God himſelf too ſhould ſlay him, he could not be put by his good uſe and holy cuſtome of truſting in God, Pſal. 62.8. Truſt in him at all times. And if thou doſt, I will aſſure thee, thou wilt at no time much fear death, or ought elſe but God. But,

Thirdly, Eſpecially in times of danger; as when War, Plague, Famine is begun, or any other mortal Calamity. When thou art in the valley of the ſhadow of death, then it is high time to truſt much in God, and to pluck up thy heart, Pſal 2.12. When his wrath is kindled but a little, bleſſed are all they that put their truſt in him: That take warning betime, and return to him that ſmites them, that cling to him, and kiſs the Rod at the firſt ſight, or the firſt laſh at leaſt. Oh that men did but know the things which do belong to their peace, to their ſpeedy averting of Gods dreadful judgments. Oh that men would truſt in God and cleave unto him, yea, to his feet, humbling themſelves under his mighty hand, when he begins to plague them; that ſo he may not be provoked to chaſten in his hot diſpleaſure. This David earneſtly prayed againſt, and as earneſtly laboured alwaies to prevent: For the very enkindling of Gods anger is dreadful, but its waxing hot moſt lamentable, p. 81deſolating, and full of horrour; who can dwell with everlaſting burnings? Oh therefore ſaies a wiſe David, that had felt Gods anger, when his anger is kindled but a little, bleſſed are all they that put their truſt in him.

Fourthly, Truſt in God when thou findeſt thy heart moſt fearful; That is the very nick of time, that makes thy duty of truſting God moſt ſeaſonable and advantagious to thee; and therefore an hour, wherein thou mayſt expect the aſſiſtance of Gods Spirit to bear thee up, according to Davids confidence, grounded on good experience, Pſal. 56.3. What time I am affraid I will truſt in thee; Why art thou diſquieted O my ſoul? Hope in God. And again, This I call to mind; What? Truly that my ſtrength and hope was periſhed from the Lord; yet therefore have I hope. As God, ſo a gracious ſoul will be ſeen in the mount. God helps in extremity, leſt the Spirit he hath made ſhould fail before him, as the Prophet admirably; therefore let thy truſt in God be at work, when to be ſure Gods power is at work too; and that is in extremity; ſet in with God, and thy Spirit ſhall be ſuſtained. When the fear of near approaching Death charges thee home, and thy heart ſinks within thee, O let it not ſink like a ſtone, as Nabals, but pluck it up and charge it again with a more lively hope in God. This do, maſter thy fears and conquer. For it is often found that Cowards when they can maſter themſelves and their own fears, turn moſt valiant and daring againſt their enemies.

Fifthly, Clear up thy intereſt in God and in Chriſt. A Child truſts his Father beſt, a Loyal Subject his good Lord and King. To truſt in ſuch a relation is an eaſie, becauſe a genuine and natural work, Pſal. 7.1. O Lord my God, in thee do I put my truſt. Pſal. 42.5. Why art thou p. 82caſt down, O my ſoul, and why art thou diſquieted within me? What is the matter? The matter! alas! War, Peſtilence is at the door! Peace, O ſoul hope in God. Alas! but how ſhall I? Away, away, how ſhalt thou not? Doſt thou not know that God is the health of thy Countenance and thy God? Yet this very David could cry out ſometimes as forſaken of God, as if cut off from Gods eyes. Oh that Gods People now a daies would not imitate Scripture Saints only in their complaints, and weeping, but alſo in their rejoycing, and ſinging; not follow them only in their diffidence, but in their confidence alſo; and not only in their dark paths, but in their Lucidis intervallis, as Iſaiah phraſes it, Walking with them in the light of the Lord. O be not like Scripture Saints in their ſpiritual ſwooning away, but in their coming again to themſelves; be like them, not only in their deſertions, or dejections, but their more uſual aſſurance of Gods love. Oh labour to ſpeak the Dialect of Gods Children with David, either in the phraſe of Pſal. 3.7. or 119.94. either thus, Save me, O MY God: Or thus, I AM THINE, ſave me.

Sixthly, Rely on nothing elſe. Truſt in the Lord with all thine heart, and lean not to thine own underſtanding, Pro. 3.5. That is, to the devices of thy heart for ſecurity, refuge, help, preſervation in danger. Some truſt in horſes, ſaies the Pſalmiſt, and ſome, I may ſay, in Country houſes and air; Go to them in time of Peſtilence they may, but only in caſe duty and neceſſary buſineſs bind them not to the contrary. He that flees the Plague and runs from his Duty, may moſt likely but ruſh into the Plague, as I may ſay, or worſe; whatever he now thinks. Some truſt to their invention of Antidotes againſt the Plague, to their own, or other mens devices p. 83for help, and ſuccour in time of danger; uſe them they may, but truſt to them, and their danger is a hundred times the greater; for curſed is man that truſteth in man, much more that truſteth in himſelf, that leans to his own underſtanding; for he that doth ſo, would if he proſpered, (which it is pity therefore he ſhould,) I ſay, he would ſacrifice to his own net, as well as lean to his own underſtanding.

Seventhly, Praiſe God much; even with thy ſoul, and all that is within thee, under the greateſt Judgments; It is a duty moſt of all ſeaſonable, neceſſary, and advantagious to thee. Art thou alive? Praiſe God, as the living; the living ſhould do; eſpecially, I ſay, in time of danger. Therefore Jacob in his time of danger and fears, began his prevalent and ſucceſsful prayer for deliverance with (Leſs then the leaſt of all Gods mercies.) For a thankful and chearful acknowledgment feeds faith and hope with former good experience; and diſpels fear of evil to come with a joy in the Lord, who is the preſenteſt and the greateſt good. Be careful for nothing, ſaies the Apoſtle; How ſo? What remedy againſt diſquieting care and fean? Truly, Prayer and Supplication with Thankſgiving. In dangers and troubles I judge it very fitting to begin our Prayers with Thankſgivings, thanking God for what we have, when all ſeems to be a going; and we our ſelves too; who are leſs then the leaſt of all Gods mercies. But eſpecially becauſe by Praiſes in the beginning of our Prayers we ſing out our fears, and tune our hearts to pray in faith. But ſeeing both Praiſe and Prayer are ſo uſeful to increaſe faith, and blaſt fear, I will never contend for the priority of either, e'n put them together, let them never go aſunder. To conclude then.

p. 84Oh pray much. The admirableſt way under heaven by Chriſts bleſſing to conjure all baſe fears quite out of the heart. For if ever faith be emboldened, it is in prayer. Prayer it is the improver, as of all grace, ſo eſpecially of faith, Pſal 62.8. Truſt in the Lord at all times: But how ſhall we do that? It follows; Ye people pour out your heart before him; then he adds, God is a Refuge for us. That is certain, as the Prophet thinks. Oh the confidence in God that they arrive to, who in danger can pour out their hearts before him! Faith when we pray aright doth in every Petition get faſter and faſter hold of God. Thus the ſoul in Prayer works it ſelf even into Gods arms of mercy, and Chriſts boſome of love. Thus in danger we neſtle cloſer into the Clefts of our bleſſed Rock till the indignation be overpaſt. You know that excellent Counſel, Iſa. 26.20. Come, my people, enter thou into thy Chambers, and ſhut thy doors about thee: hide thy ſelf as is were for a moment, untill the indignation be overpaſt. Wouldſt thou be ſo ſafe? Then as Chriſt counſels, Mat. 6.6. Do thou, when thou prayeſt, enter into thy Cloſet, and when thou haſt ſhut thy door pray to thy Father which ſeeth in ſecret, and thy Father which ſeeth in ſecret, ſhall reward thee openly. There is to this purpoſe a very edifying inference may be eaſily gathered from 1 Tim. 5.5. Where you have the Apoſtle's good widow mentioned; and that ſhe truſted in God; but that is not all; It is not a poor raſh flouriſh, (I truſt in God, and I hope in the Lord Jeſus,) which is but a dream, nay, a vain and empty breath, the poor ignorant prophane perfons hope, which quickly gives up the Ghoſt. But ſaies the Apoſtle, The good widow ſhe truſteth in God, and continueth in ſupplications and prayers, night and day; Thus ſhe upholds her Confidence in p. 85God both day and night; Woe be to thoſe that ſay, they truſt in God day and night, and yet ſcarce pray at all in good earneſt, day nor night. The Apoſtle ſaies indeed that this good widow is deſolate, hath none to help her; but yet to facilitate her faith, you know God hath eſpecially revealed his tender care of widows, yet their, even their truſt in God (if they will make any thing on't) muſt be raiſed and enlivened through continual ſupplications night and day: So muſt every one of us do, who make God our refuge in times of danger. I think every one of our hearts tells us without asking, what need we have to truſt in God under this ſad Viſitation, and ſore Judgment of the Plague; we may quickly ſit in our Families, as a deſolate widow; yea, how quickly may we be ſhut up in them, as many are at this time. Well, if we would approve our Conſciences to God in this duty of truſting in him, which is our wiſeſt and ſafeſt practice, let us be exceeding fervent, yea, conſtant too in our ſupplications and prayers day and night. It is the uſe, you ſadly know, (as of old) when a poor forlorn Family is ſhut up for the Plague, to make upon the door a Red Croſs, and to write over, or by it, (Lord have mercy, &c.) But as you love your lives both before and after infection, inſtead of that Red Croſs, have faith in the bloud of Jeſus; get your ſouls well ſprinkled with it; And that which effectually cures the Plague of the heart, can more eaſily and quickly cure the Plague of the body: And ſo Chriſt may be your Paſſeover indeed; the deſtroying Angel may paſs over you, and not touch thoſe that are careful by faith to get their hearts well ſprinkled with the bloud of this immaculate Lamb of God. And then inſtead of that ſhort [Lord have Mercy] do you pour out your ſouls before the Lord, who poured p. 86out his heart bloud for poor ſinners.

And to encourage you in the whole; even in all your labours to attain ſuch a faith and confidence in Chriſt, as may by his power work out of your hearts the ſlaviſh fears of Death: Take that excellent place of Scripture, Nahum 1.7. The Lord is good: A ſtrong hold in the day of trouble; AND HE KNOWETH THEM THAT TRUST IN HIM; to be ſure that truſt in him, like Job, though he ſtay them. Be aſſured of it, your Father which ſeeth in ſecret, (in the ſecret Cloſet, nay, in the ſecret Chamber and houſe ſhut up; he that ſeeth in ſecret) will reward you openly. So that if you do indeed firmly believe in God, and believe alſo in Chriſt, you ſhall be able to ſay, and that from ſome ſweet and great experience, that in very deed, When his Wrath is kindled but a little, bleſſed (YEA, THRICE BLESSED) are all they that put their truſt in him.

FINIS.

End of the text · Robert Tatnall, An Antidote Against Sinful Palpitation of the Heart (1665)