Thrēnoikos the house of mourning furnished with directions for the hour of death ... delivered in LIII sermons preached at the funerals of divers faithfull servants of Christ / by Daniel Featly, Martin Day, John Preston, Ri. Houldsworth, Richard Sibbs, Thomas Taylor, doctors in divinity, Thomas Fuller and other reverend divines.

DELIVERANCE FROM THE KING of FEARS OR, FREEDOME FROM THE FEAR OF DEATH.

SERMON III.

HEBR. 2.15.

For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might de∣stroy him that had the power of death, that is the Devil: and deliver them, who through the fear of death, were all their life-time subject to bondage.

IN these words that I have read, (to let pass other parts of the Chapter) the Apostle sets down the humiliation of Christ with the fruit of it; His humiliation in his In∣carnation and death. The fruit of it in subduing him that had the power of death, and delivering those that were kept under the fear of death in bondage all their life. At this time we will speak only of the last part, the fruit of Christs death, in delivering those that were kept under the fear of death.

The persons that are kept under this fear, are said to be the children; Gods own children, those for whom Christ died, yet they were kept under the fear of death, and that not at some particular time, when tentati∣on had got some special advantage over them, but it was a trouble, and a burden to them all their life long, and that not a small burden, or an easie trouble, but such as kept them as in bondage.

The words (you see) are easie; There are two points that arise from them.

First, that Gods children, those for whom Christ died, are many times hold strongly under the fear of death.

Secondly, that Christ by his death freeth them from those fears.

I shall onely insist at this time principally on the first; * 1.1 That Gods own children, the Children that were partakers of flesh and bloud (it is taken either for the hu∣mane nature, or the infirmities of that nature) even these children were held under the feare of death.

I will shew the grounds of it.

The fear of death in the children of God, ariseth either from some causes without, or from somewhat within them.

From without them, * 1.2 and so the fear ariseth from God, an act of his providence upon his children.

Or from Sathan, a work of his malice. These are the causes from with∣out.

For the first, * 1.3 God in his providence, and that in his special and fatherly provi∣dence, whereby he doth order all things for the good of his children, for the present increase of their grace, and the fitting them for glory hereafter; He (I say) in his providence ordereth it thus, that they shall be kept (many of them) a great while under the feare of death, and this he doth for special good ends.

The first is, * 1.4 to humble them.

Adam as soon as he had sinned against God, as his fall was by pride (he would have had a higher condition then he was in) so when God would bring him back again, he beginneth first to humble him: and how doth he that? Dust thou art (saith he) and to dust thou shalt return: he sheweth him, that he was a dead man by sin, and so would have the meditation of death to humble Adam, and in him all his posterity after him.

So David, when he desired that some means might work upon his enemies for their good, * 1.5 he prayeth, Put them in fear, that they may know that they are but men: He doth not onely pray that mortality might be presented to them, but so presen∣ted, that it might leave an impression of fear upon their affections, that they might know what they are, that they have not their beeing, or the power of subsisting in themselves, but that they must look for it above themselves, to him that hath the issues of life and death in his own hand.

And this is necessary, that all the servants of God should be kept humble by some means or other. The Apostle Paul (you see) he had attained a great measure of grace, * 1.6 yet he standeth in need of something to humble him, therefore the messenger of Sathan was sent to buffet him, that he should not be exalted above measure, that he might be kept humble.

God intendeth to raise up his children to a glorious estate, therefore as men lay a low foundation, when they intend to erect a high building; so God layeth the foundation, of all grace and comfort in his servants, in humiliation: therefore he will not only have them mortal, but he will have them apprehend their mortality, and dying condition with fear, that they may be humbled by this fear. That is the first thing.

Secondly, * 1.7 God aymeth at the strengthening of faith in his servants. While a man looks to sense, and is upheld by sensible comforts, there is not that exercise of faith: now every grace is strengthened by exercise, that God therefore may have faith exercised, and so strengthened in his servants, he will expose them to the fear of death.

The Apostle Paul found this: * 1.8 we received (saith he) the sentence of death, that we might not turst in our selves, but in him that raiseth us up from the dead. He doth not onely say thus, we acknowledge this to be a truth, that we must die; but we received the sentence of death, received it as a man receiveth a sentence of death from a Judge, received it so, as it made some impression upon our hearts, received it with some inward sense, with some inward feare: which

was a violent work, such a work as knocks us off of all holds, and takes us off from all sensible, and visible props, and humane supports, and makes us to see nothing in the creature to do us that good we look for, to make us eternal happy: there∣fore we were taught (saith he) not to trust in our selves; if a man trust any, he might trust himselfe first; yea, but we are dying, and cannot enjoy our selves long, therefore we trust in him that raiseth us up from the dead.

Thirdly, * 1.9 another end that God aymeth at, in holding his servants, many times under the fear of death, is, that he may make them more watchful, and holy in the course of their lives.

This our Saviour expresseth under two parables, * 1.10 the one of the Virgins that were to watch for the coming of the Bridegroom, they knew that he would come, but they knew not when, therefore they were alwayes to keep their watch, with oyle in their lamps. And the other of a Master, that left Talents with his servants, he told them that he would come, but he told them not when, that they might be sure to employ them to the best advantage.

And the Apostle Peter raiseth an exhortation to this purpose, on this very ground: * 1.11 Since (saith he) that all these things must be dissolved, what manner of persons ought we to be in all holy conversation and godlinesse, looking for, and hast∣ning to the appearance of our Lord Jesus Christ? We know that the Lord Jesus Christ will come, but he hath concealed the particular time of his coming, that we might alwayes keep our watch, and be prepared for him, whensoever he cometh.

Now, this is necessary for all the servants of God, for they are apt to be secure, and to be carried away with worldly business, and delights, and to neglect that which concerns their eternal good; and therefore God will affect them with the fear of death, that they may be stirred up to more watchfulnesse and holinesse, in a godly course of life.

Fourthly, * 1.12 God doth it, that by the fear of Death they may be better prepared for death, that it may not come upon them as a stranger, that they never thought on before, that it may not come as an armed man upon them: therefore is it that God will have thim, not onely to have thoughts of it, but fear of it; fear (you know) is an affection, that quickneth a man to action, keeps him to a constant ob∣serving of God. * 1.13 Jehosaphat, when God did not onely bring a multitude of enemies upon him, but also sent the report of them to him, and that in such a manner, as he might be affected with fear; What did all this work in him? The text saith; Jehosaphat did seek the Lord with all his heart, and proclaimed a fast in Judah, and provided such other defence, as was necessary; he saw nothing but fear and danger in the creature; We know not what to do with this great company, that cometh a∣gainst us, this set him awork to seek the Lord with all his heart, and to make other provision against them. So the Lord will have his servants apprehend death as an Armed enemy coming upon them, that they may be better prepared to receive it, that they may get evidences of comfort, and assurance of heaven, and so may be fitted upon good grounds to entertain death with joy when it cometh.

And this the servants of God have need of, because if there be not somewhat to quicken to this, there are other things enough to pervert them from it: and then when men are most weak, and full of pain and wearinesse, the divel takes advantage to cast them off from all comfort, so that at the least we shall die uncomfortably; if not miserably, if they be not prepared beforehand to receive Death, and have gotten assurance, and evidence of a better condition afterward.

Thus you have the first thing, that is, Gods act, and for what reasons he keepeth his servants in this bondage of the fear of death.

Again secondly, * 1.14 another cause from without, is from the malice of Sathan. His main aim is, to keep men from a Christian course altogether: if that cannot be done; his next work is to make men go on as uncomfortably in it, as he can possible; therefore he will present them with as many fears, as may be: and because that this is that that nature most abhorreth, (for it is the most natural desire of man to pre∣serve his beeing) I say, because nature most abhorreth this; this dissolution and

destruction of it self, therefore the striveth to affect them with the fear of death, especially and above all other. I say, this is Sathans malice. Saint Paul when he came to Macedonia, that he might do the work of the Lord, with lesse diligence and comfort, * 1.15 saith he, We had fears on every side, horrors within, and terrors without: It was Sathans devise, that the Apostle might do the work of the Lord with lesse strength and comfort, to afflict them with as many fears and horrors as he could. And he hath the same malice still, and still getteth much advantage of men, making men to go on with lesse comfort in a godly life, adorning their profession of religion lesse, with unchearful walking, because they have been held under the fear of death.

These are the causes that are from without.

Secondly, * 1.16 there are some causes from within, from the servants of God themselves. And these causes whence the fear of death ariseth, are either natural or sinful.

First, the natural causes of it are; The apprehension of Death, as a thing contrary to nature: and according to the strength of mens apprehension, so is there fear.

Now Death in this natural respect, is fearful to every man, whether we consider the object, or the subject, the thing or the person in whom it is, we shall find a natu∣ral cause of this, even in the servants of God.

First for the object, * 1.17 look upon Death it self, it hath all that in it, which makes it a fit object of fear. There be three things which makes a thing the object of fear, which makes a thing affect the heart with fear.

First, when it is considered as an ill.

Secondly, when it is considered as an ill, difficult, and hard to be avoided.

Thirdly, when it is considered as an ill to come.

For if it be not conceived a thing that is ill, but good; it is not feared, but rather desired.

And then again, if it be but a slight ill, such as hath but a weak strength in it, which a man may easily master, it is not fearful, but disdained.

And then thirdly, if it be an ill that hath strength in it, and can hardly be resisted and overcome, if it be present, it is not feared, but grieved for.

It must be evil apprehended as future, appreheneed as difficult, and apprehended as ill, if it be a thing that is to be feared.

Now all these things are in Death, in the apprehension of Gods servants while they live. * 1.18 First, I say, they apprehend it as Ill.

Ill is twofold, either that which is contrary to mans will, and so it is called Malum tristitivum; or else contrary to mans nature, and so it is Malum corrupti∣vum.

Now Death is contrary to man in both these senses, both to his nature, and to his will. It is a thing he would not have, because it is contrary to his nature: and that is contrary to his nature, that seeks the destruction of nature. Now, when a man apprehendeth Death, as a thing that would destroy nature, that would over∣throw, and dissolve, and break in pieces, that goodly Fabrique, (as he conceiveth it) and make that something to become nothing, it is a thing that nature cannot bear, it abhorreth. So the servants of God, as they have nature in them, they have this natural affection to preserve their beeing: and this in it self is not simply sinful, but so far as it exceedeth the rule.

Therefore you see that because men apprehend Death, as an Ill contrary to nature, they prefer other things that are Ill, in a lesse regard, in a lesse degree before that: A man would rather part with his wealth, then part with his life, as we see in Psal. 49. A man would give God a ransome for his soul if he could, he would give all his goods to ransome his life. He would rather be poor then not at all: Nay, a man will part with his ease, with his health, rather then with his life: he will be in paine, rather then he will not be: Skin for skin, and all that a man hath, will be give for his life: Nay, * 1.19 a man will part with his credit and estimation, rather then with his life, he will rather be disgraced, then not be: A living dog, is better then a dead lyon; this is the speech of a man naturall: he preferreth a dog that hath life in him, before a Lyon that is dead; he would rather be a mean living man, then a dead Prince.

That is ths first thing, men naturally conceive Death, as a thing contrary to nature. So it is a natural Ill.

Secondly, * 1.20 as a man conceiveth Death an Ill contrary to nature, so he apprehend∣eth it an Ill not easily overcome. When Goliah looked on David, on the meannesse of his stature, and the slendernesse of his prepartation to fight, he considered him as an enemie, but as a weak one, and therefore instead of fearing, he disdained him; Dost thou come to me as a dog? I will give thy flesh to the fowles of the heaven, and to the beasts of the earth, he scorned him: But when the Host of Israel looked on Goliah, as a mighty enemy, that they could not easily resist, much lesse overcome; the Text saith they were full of fear, because of Goliah: the strength of the adversary was that that filled them with fear. So when a man looks upon Death, and seeth it come as a mighty armed man, provided with all weapons of war, seeth it come in to the most populous Cities (as in the pestilence) and slayeth ten thousand before it, seeth it come on the most strong and valiant men, and breaks their bones, and de∣stroyeth them; Who can stand before this Goliah, he that defieth the Host of God, the host of Israel? not only the wicked, but the servants of God are overcome by this enemy: I say, thus nature discourseth, and thus a natural man apprehendeth Death, and therefore he conceiveth Death to be a fearful Ill, because it is a thing that he cannot easily overcome; That is the second.

Thirdly, * 1.21 he conceiveth it as a thing Future, as an Ill to come. I am yet living and in health, but how soon this health may turn to sicknesse, and this life to Death, 〈◊〉〈◊〉 know not; this is that that holdeth down the spirit under fear. As David said, I shall sall one day by the hand of Saul: one day; so saith a man that liveth now in the multi∣tude of his businesse, in abundance of strength, and ability every way, I shall one day fall into the Grave, I shall one day fall into the hands of Death. Peter we know how he affected Saphira, with telling her of the death of her husband, and saith he, the feet of those that carried out thy husband, shall carry thee out; this affected her with fear so that she fell down dead upon the apprehension of it.

Thus, I say, if we look upon the object, Death considered as an Ill, that is, a thing contrary to nature. Death considered again, as a strong and mighty Gyant that none can overcome, but it overcometh them. And then considered again as a thing coming upon men now in the approach, and we know not how soon he will grasp a man in his hands, and seize upon him: this is that, I say, that causeth that natural fear, that is in the children of God.

Then again consider the Subject, * 1.22 the person in whom the apprehension of such an object is, and so likewise we shall see somewhat in the dispositions of men, or in their state and condition here, that may affect them with a natural fear of Death.

The first is, some men by constitution are more melancholy, and are naturally of a more fearful temper, indeed distemper. The brain is distempered, the heart is distempered. The brain apprehends things, and looks upon them through a false glass, through a deluded fancie, and so makes a false report to the heart, presenteth things more terrible then they are: so sometimes the heart is ill affected, by the misreport that is brought to it by the understanding: sometimes both are dis∣tempered, as that humor prevaileth more strongly in the body. So also there are sometimes raised up turbulent, and disquieting, and voilent passions that make some full of fear, as we see in Belshazzar, whose knees did smite together, and all through the apprehension of death; and so Felix when he heard of death and judge∣ment to come, he trembled. Though the fear of these men did not rise from me∣lancholy, but from inward guilt of conscience, yet the effect sheweth, that when men are affected with the apprehension of Death in the worst sight and opprehension of it, it causeth fear and terrour.

Secondly, it cometh in others, and generally in all from weakness of nature, which in some is more then others, according to their different constitutions and educations; so the rich many times are more fearful of death then the poor, because they have more to lose; so likewise voluptuous persons, are more fearful of Death,

then those that are more temperate, because by voluptuousness they have dis-joyn∣ted, and weakned their spirits. So young men many times are more fearful of Death, * 1.23 then those that are old, as we see in the story, Judg. 8.20. Jether the sonne of Gideon, when he should have killed Zeba, and Zalmunna, the Text saith, He was afraid because he was a young man; but Gideon, that was elder did it wil∣lingly, as a man better accustomed, and experienced with observations of changes, and varieties of accidents amongst men.

We shall see the servants of God themselves have discovered this weakness of spirit, specially upon sudden apprehensions of things. Abraham upon the sudden and violent apprehension of Death, * 1.24 was put to a sinful shift: I thought (saith he) the fear of God is not in this place, and they will slay me for my wives sake, therefore I said this is my sister. So Samuel, when God sent him to anoynt Da∣vid, * 1.25 he discovered this weakness, If Saul should know what I am a doing, he will slay me; therefore he desired to have some other message, under the colour where∣of he might put Saul off. So Peter out of a sudden apprehension of death, and fear of it, he denyed his Master: This weakness of spirit is in man natural∣ly.

Further, there is another thing that causeth this natural fear, and that is, the unacquaintedness men have with Death, there is somewhat in this matter, that is strange to men; notwithstanding they hear, and see many die before them daily, they hear things spoken of by the Minister, and they read the Scripture, & many excellent comforts, but who hath seen these? what becometh of these men? they see Death the strict Porter of the world, let men out of the earth, but he locks the door of the Grave upon them, and none cometh back again to tell what is done in that place of silence, to tell what is become of men, when they are in the Grave, how they speed in that world of souls; there is no man returneth from the dead to report these things to them. Now this affecteth the natural man, nay all men naturally are affected with the fearful apprehension of death, because they know not what will come after, as the natural man speaks in Ecclesiastes. When Joram set out a watch-man to see what was abroad, and spied an army coming, he sent a servant, but Jehu biddeth him go behind him, he sendeth another, and he goeth behind him still: saith he, I see the men go but they come not back: the Text saith, he was afraid. Make ready the Chariot, saith Joram; If this be the issue that men go, but never come back again, it is high time to look about us. Certainly (beloved) such are the apprehensions of death: We see men (saith the natural man) go down to the Grave, and not come back again, we see that a man ceaseth to be, and to do those actions that we do, when we are upon the earth, therefore let us consider the mat∣ter more seriously. When the Captain of the fifty, that came to the Mount to Elijah, saw the two former Captaines, and their companies consumed, saw that they were all dead, that they ceased to be, but he saw not what became of them af∣terward, therefore he cometh with fear to the Prophet, and intreateth him that his life might be precious in his sight.

All strange things we know affect men, and every thing, as it is more strange; so it more affecteth man naturally: Let there but come a beast out of the Wilder∣nesse, assoon as ever he cometh unto a man and seeth him, he flieth from him, be∣cause he is not used to the sight of man, it is strange to him; but now take a beast that is brought up in the pasture, in the field, he will come to a man without fear, because he is used to the sight of him. So it is here: Death is apprehended as a strange thing, as a thing that a man never knew by experience; Men have seen thus much, that people have died, but they never heard of any that came back again to tell them how it fared with them after death. This (I say) that men should go to the place of silence and have all matters hushed, all things kept secret down there, there cometh no report thence, this affecteth men with fear.

These are the natural causes.

Secondly, * 1.26 there are other causes within, that affect men with the fear of death, and those are sinful causes.

First, * 1.27 the want of the fear of God, and as this is lesse, so the fear of death is more;

Therefore we shall find that wicked men that cast off the fear of God in their lives, they are slavishly held under the fear of death, this you shall see in those examples of Belshazzar, a man that set himself with a high hand against God, went on in a contemptuous course against God, and prophaned the holy vessels, when there was a hand writing upon the wall, some terrible thing presented to him, his knees smote together, he could not hold his joynts still: And so Felix, a man that lived with∣out the fear of God, when he heard of judgment, and other things; the text saith, he trembled; and so likewise Cain, and divers others, I need not stand on it.

It was one of the Judgments threatned in part, * 1.28 Deut. 28. Because thou dost not fear the the Lord thy God, therefore wheresoever thou goest, thou shalt find no ease, neither shall the sole of thy foot have any rest, but the Lord shall give thee a trembling heart, and thy life shall hang in doubt before thee, (that is, thou shalt be in conti∣nual fear of death) and thou shalt fear day and night, and shall have none assu∣rance of thy life; in the Morning thou shalt say, would God it were Even, and at even thou shalt say, would God it were morning, because of the fear of thine heart wherewith thou shalt fear; and for the sight of thine eyes which thou shalt see. This is the first thing.

Secondly, * 1.29 another thing is this, when mens hearts are too much glued to the world, and mark it, according as there is worldly affections, and worldly-mindedness in the the hearts of Gods servants, so the feare of Death is more in them: according to the strength of the one, is the fear of the other. What is it that disquieteth men ordinarily, and makes them that they cannot think of Death with comfort, but this? now they must lose their company, part with all their freinds when they die once. * 1.30 Hezekiah complained of that, I shall see man no more (saith he) with the inhabitants of the world. This I say, is that that affecteth the heart exceedingly, that they must lose all their freinds, specially when husband and wife must part, pa∣rents and children must part, and familiar and deare acquaintance must part, this causeth the fear of death, because the heart is too much set upon the creature. So likewise worldly business, when a man loveth much employment, much business, he cannot abide to think of death, Why so? because all work, all enterprises cease in the grave, (as Job saith) A man hath neither the works of his hands, nor the en∣terprises of his head in the grave, all actions cease, both of the mind and body there. So when a mans heart is set upon pleasures below, there is neither love nor hatred in the grave (saith Solomon) That is, * 1.31 those things that affected the heart that men love, they cease there, all his pleasures and comforts are gone. So if a man love honour, and applause amongst men, it ceaseth in the grave, all honour there is laid in the dust, contempt is cast upon Princes: this is that that affecteth men exceedingly, that they shall lose their honours and pleasures, and acquaintance, and business, and all when they come to the grave, and that because mens hearts are set too much upon these things. That is the second reason.

There is a third thing, * 1.32 which is a sinful cause of this fear of Death, and that is the want of Assurance. There be two things that a man not being assured of, makes him fear Death; and these may be in the children of God, and as they are more in a∣ny one, so the fear of death is more in them.

The first is, when they are not assured of reconciliation with God, that God is at peace with them, pleased with them in Christ. The want of this assurance makes death fearful, for now they look upon Death, as a Sergeant, as a Jaylor; either it is a Sergeant to take them off their present comforrs, or as a Jaylor to hold them under those bonds and fetters, that they would fain escape: Now when a man looks upon Death either way, it is terrible. As a Sergeant; so the rich man in the Gospel, This night they shall fetch thy soul from thee: * 1.33 they shall come to thee as a Sergeant to a Debtour, to require a debt, they shall require thy soul of thee; Now, we all know, that a man that is in debt, and either hath not to pay, or is unwilling to part with that he hath, such a man cannot indure the sight of a Sergeant above all men, because he cometh to fetch that from him, that he would not part with. Or if he look upon Death as a Jaylor, * 1.34 so Christ saith; Agree with thy adversary quickly, lest he deliver thee to the Judg, and he give thee to the Jaylor, and then he

holdeth thee in prison from whence thou shalt not go out, till thou hast paid the ut∣most farthing. Now when a man looks on Death as a Jaylor, that holdeth all in the grave, till the great Judg of heaven and earth calleth for them, at the generall day of Assizes, that great day of appearance, when all the world shall be gathered to∣gether, and every prison shall give up their prisoners, The sea and the grave shall give up their dead. I say, when a man standeth thus as unreconciled to God, or at least, as one that doth not apprehend this reconciliation, is not perswaded of this, that God is reconciled to him, it is no marvel if Death be terrible to him. Therefore in the sixth of the Revelation; * 1.35 The Kings and Captains, and the great and mighty men, they cryed to the mountains to fall upon them, and to hide them, from the presence of the Lamb; * 1.36 because the great day of wrath was come, and who could stand. So we see in 33. Isa. 14. there is crying out concerning the coming of God, the sinners in Sion, the hypocrites are afraid, what is their fear! who shall dwell with everlasting burnings? and who shall remain with cousuming fire? when they shall see nothing but terrour and wrath in God, fire and consumption, when they see nothing but such terrible things, then feare cometh upon them. Now mark, hy∣pocrites stand all together unreconciled, and therefore it is no marvel if they be afraid: and the Saints of God, so farre as they are defective in the assurance of Gods love, so farre they conceive themselves in the state of Hypocrites, and therefore they are so full of fears.

Again, a second thing that they stand unresolved of, is concerning the future estates of their souls and bodies after death, they are not sure of this, that there is a better condition afterwards: this is that great question, Whither go we? I go now out of the body, and whither then? I go out of the world, and whither then? I am going out of the company of men, and whither then? shall I go to Angels and Saints, or to divels? shall I go to Heaven or to Hell? shall I have a beeing or not, in misery or in happiness? They know not what shall become of them, they are unresolved of this point, of their own state to come, whether they shall be in happi∣ness or horrour after death, and therefore Death is terrible. You have the point ope∣ned; I will answer an objection or two, and then come to the use.

It may be objected: * 1.37 It seemeth the servants of God are not kept under the fear of death: all those that are in the state of grace, have faith; faith, that spendeth these fears, and therefore since they are in the state of beleevers, how can they be held under the fear of death?

To this I answer briefly; * 1.38 there is faith in all the children of God that are effectu∣ally called, but we must know that Faith is considerable two wayes, first as it is in conflict, and secondly as it is out of conflict. Now the Faith of Gods servants in conflict, so sometime it is in conflict with fear, and sadness of spirit; Why art thou cast down oh my soul? * 1.39 why art thou disquieted within me? &c. Sometime it is in conflict with reason and sense; thus the people of Israel, when they came into the Wilderness; * 1.40 they looked for nothing but dying, and destruction of nature (for sense presented it to them,) therefore saith Moses (which is the voice of faith) Stand still, and see the salvation of God, &c. Now in this conflict the success is doubtful, sometime (as it was between Amalek and Israel fighting together) Amalek prevail∣ed, and Israel had the worst: sometime Israel prevailed, and Amalek had the worst, so somtime, Faith prevaileth against sense, and those fears that arise from sense, and sometime again carnal fears, and Sense prevaileth against Faith; now accordingly are those effects in the hearts of Gods children.

But secondly, sometime Faith is out of conflict, it now triumpheth in assurance, it is come now to full assurance of Faith, as it is called in the Scripture, and then there is nothing so comfortable, * 1.41 and desirable as death it self to the servants of God. So we see David in the 23. Psal. Though I walk through the valley of the shadow of death I will fear none ill, for thou Lord art with me: And so the Apostle Saint Paul, triumpheth over all things, Nothing shall separate us from the love of God in Christ, neither principalities nor powers, nor life, nor death, nor things to come; nothing shall do it, the Apostles faith now was out of conflict, it had got the field, the day of Sense, and now he looks on Death with comfort. So that I say in that measure that Faith works, in that measure, fear of death ceaseth.

Secondly, * 1.42 it may be objected. But we see the servants of God are said to love the appearance of our Lord Iesus Christ, and the Apostle Paul is said to desire to be dis∣solved, and to be with Christ; How can these stand with the fear of death, under which Gods servants are held?

To this I answer briefly. * 1.43 Gods servants must be considered in their desires two waies. First, in their general desires; Secondly, in a particular state wherein they are. In their general course, their desire is most for the appearing of Christ, they most desire to be with him as best for them: but take them in some particular state wherein they are less provided, and less fitted and prepared, then, they may be at a stand in their desires, they may have the fear of death in them. As a wife, her general desire is for nothing so much as for the presence of her husband, yet she may be under some particular unfitness, there may be something or other in the way, that she would not have him come in at that instant, though her desire be for nothing so much as for his company. So it may be the case of the servants of God, they may say somtimes, Lord spare me a little before I go hence, to strengthen my faith, to perfect my repentance and holiness, to do some particular work, and the like. David considered this, that there was something that he might doe that he had not done, and that he would faine doe be∣fore he went: and so Hezekiah, and the rest of the servants of God. The point is clear. I come to the Application.

It shall be a word of exhortation (to cut of other uses) and that is this. * 1.44

To stir up the servants of God, that if they be disposed to distempers under which they are held, that they are afraid to die, that therefore they labour by all good meanes, to shake off the feare of death. Why? Consider and note well those two things that are in the Text.

The first is this, * 1.45 that it is an uncomfortable state to be held under the feare of Death, you see it is called a Bondage here, and that is enough to show the uncom∣fortableness of it, he saith, by the feare of death, they were held in bondage all their life long.

Now the fear of Death is a bondage principally in these two respects, * 1.46 first, be∣cause it is with them, as it is with a Bond-slave. A Bond-slave is afraid to looke on him that hath the command of him, he apprehendeth him as no freind, therefore he doth not love to looke on him: so it is in this case, when a man lookes upon Death as a thing that is no freind to him, he cannot abide to look on him, every thought of Death, is a presenting of death to him, and it is a miserable bondage, when a man cannot present Death to himself without fear.

Secondly, * 1.47 there is this in it that makes it a bondage, it holdeth downe the spi∣rit of a man. A bond-slave (you know) is bound with fetters and chaines in his captivity, so that he hath neither freedome of spirit, nor freedome of action: So it is with a man that is held under the fear of death, he cannot doe what he would, he cannot rejoyce in God; he cannot delight in the apprehension of glory to come, he cannot entertain a thought of parting with things present, with that security, and comfort of heart, that he should doe, and all because this fear, (as the set∣ters) bindeth his hands and his feet, and keepeth him in bondage. This is the first thing, the fear of death, to be held under it, it is an uncomfortable state.

Secondly, * 1.48 as it is uncomfortable, so it is possible that the servants of God, may be free from these fears under which they are held. We see the text sheweth it, Christ came for this end, that having destroyed him that hath the power of death, that is the devil, he might deliver those, that for fear of death were held under bondage. Did Christ come for this end? then it is possible to be had, for certainly Christ would not lose his end he came for: this was his end, not only to deliver them from eternal death but also from the fear of temporal death; It is possible therefore; The servants of God have found it, and therefore you shall see them brought in insulting, and triumphing, and glorying over Death; Oh death, where is thy sting? Oh Grave, where is thy victo∣ry, thanks be to God that hath given us victory, through Christ our Lord: When they looked upon Death through Christ, they looked on it without this fear, the sting and power is took out, the very nature of it is changed, and it is made now e∣very way beneficial. I say it is possible, for we are regenerate, and begotten again

to a lively hope, to an inheritance immortal and undefiled, and in what measure the hope of heaven is in the heart of man, in that measure the fear of death falleth in that heart, now it is possible that we may attain this fulness of hope, and therefore it is possible that we may be freed quite from the fear of Death.

This may suffice by way of motive. A word or two by way of direction. If this be possible to be had, how shall the servants of God get it? you see some of Gods servants are held under the fear of death, and that all their life long; how shall we be freed from this fear?

I should now orderly take up the particulars laid down as causes, * 1.49 and shew that by these it is cured: as for instance. Doth God do this for this end, that he may humble a man? then the more humble thou art, the less thou shalt be in the fear of Death, for God layeth these fears upon men to humble them, therefore labour for perfect humiliation, * 1.50 and thou shalt perfectly rid these fears out of thy heart: as we see plainly, the servants of God, the more humble they have grown, the less care∣ful they have been of life, and the less fearful of Death: And so those servants of God that have been brought to deny themselves, and to renounce all their worldly expectation and advancements, they have alwaies been ready to die. Saint Paul was grown humble, and the Lord had prevailed upon him, kept down his spirit from being exalted above measure, and now (faith he) my life is not dear to me, he was content to lay down his life and all when he was humbled. Beloved, pride in some outward excellencies or other, setteth a man above his place, therefore when a man is took off from all that puffs up the spirit of a man, he will be content, to lay down any of those things, even life it selfe if need be.

Again secondly; * 1.51 Doth God do it to strengthen faith in a man? then the more thou strengthenest faith, the more thou shalt be freed from these fears; you know faith looks upon Christ as the proper object of it, and the more a man interesteth himself in Christ, the more by Christ, he is freed from the fear of Death, Christ hath re∣deemed us from the Grave and from Death, and therefore when by faith he looks up∣on Christ, and through him upon Death; he looks upon that, as a thing made, instead of poison a medicine; instead of a destroyer, a Saviour and deliverer, as a means to free him from the bondage of sin and misery and afflictions, &c.

Thirdly; * 1.52 Doth God do this, that he may make men more holy and watchful in their course? then certainly the more thou canst purge out thy sin in the course of thy life, the less thou shalt fear death. The sting of Death is sin, then if thou wilt have Death comfortable, let thy life be conformable to Gods rule and word, or else every sin will present it selfe in death before thee, specially those sins, thou allowest thy self in, will make Death as bitter as Hell.

Fourthly; * 1.53 Doth God do it for this end, that he may make thee better prepared for death? Then the more thou art prepared for Death beforehand, the less thou shalt fear it, when it cometh upon thee, it will not come as a stranger, but thou wilt be ready to receive it, as one with whom thou art acquainted already.

It is a great matter if men could learn this wisdome to die daily; that is, be every day imployed, as dying daily: I mean for the manner of your carriage, not for the matter, for the substance of the duty. If a man were sure to die this day he would lay aside all business, and set himself to be prepared for judgment, and would lay aside the use of any other comforts and delights. But this is not the meaning, but this, that we carry our selves in business every day, as if death should seize upon us in that business, that we might be found well-doing; that is, when a man followeth his earthly business with a heavenly mind, when he keepeth to the rule of righteousness, and truth in his ordinary calling, when he is doing, or re∣ceiving good in his company, when he useth his pleasures and recreations, as the whet-stone to the Sithe, to make him fitter for God; I say, when thus we do things to a right end, and in a right manner; if Death now should seize upon us in such an action, it should find us well-doing: And this is that we perswade you to, if you would have death comfortable, and not tertible, be so imployed, as that your actions may be good, both for matter and forme, that you are now a∣bout, because Death may stricke you in such an action. But I cannot stand on these particulars.

Again, * 1.54 for the causes in our selves; If you would be freed from the terrours of Death, then rectifie your apprehensions and opinions of Death, think of it as it is, as it is I say to beleevers, to those that are in Christ.

It is not the destruction of nature, and so a natural Ill, as you account it; It is rather a cure of nature; for assoon as ever we live, we are dying, and all our life, it is but a living death, a continual decaying and dying. Now when death cometh, it putteth an end to all the decayes of nature, and setteth all right again. It is but a sleep, and sleep it is not a destruction, but a help of the body, and that which inableth to vigour and strength, and fitnesse to action.

Again, it is not the distruction of any part of a man, the body it self is not destroyed: indeed it is in the Grave, but it is in the grave, as in a bed of peace, They shall come and rest in their beds (saith the Prophet;) The grave is but as a bed wherein the body lies asleep, and no man (you know) is troubled with fear that he goeth to bed. The grave is but as Gods chest to keep in all his Treasure, whereof the bodies of his servants are a part, precious to him, even in the grave, in death, Precious in the sight of the Lord, is the death of his Saints; and God will open this Cabinet, and the Chest of the Grave, in the great day of the Resurrection, and bring the body out again, and then it shall be as good as ever it was; nay, I say not only as good, but much better too, for our vile bodies shall be made like the glorious body of Christ. Phil 3. * 1.55 No man when he goeth to bed, thinks much to have his old cloathes taken off, that they may be mended, and made better against morning. When we sleep in the Grave, it is no more but this, the garment of the soul, the body, the old apparel, that is taken off, that it may be made better, and a more glorious body, this is all, we lose nothing by it, but our estates, even our bodily estate is bettered by it.

And for the Soul, Death doth not destroy that neither, for know this, the soul liveth for ever, the bodie indeed returneth to the Earth as it was, but the soul returneth to God that gave it; The soul I say liveth, that is the thing that Christ himself proveth in 22. Mat. Abraham is alive, why so? for God is not the God of the dead, but of the living; for God said, I am the God of Abraham, &c. How can this be, that God is the God of Abraham, and yet he is dead? Indeed he is dead, if we looke to the separation of the soul and body, in the cessation of bodily actions; but if we looke to the better part of Abraham, his soul, that continueth, the everliving God hath made an everlasting Covenant with him, and therefore he dieth not.

Again it is not only, not the destruction of nature, but not of your actions neither, Death doth not destroy them neither; Indeed there is a cessation of bodily actions, but it is, that the body may have better strength, and be the fitter instrument of holiness after: But for those actions of the soul, that depend not upon the body; they are as perfectly done, when we are dead, as when we are alive, and better too, When a man liveth upon the earth (you see,) his soul is much hindered by the body; A distempered sick crazie body, or a full well-fed body, is a hinderance to the soul, because of that tie that is between the body, and the soul, and the spirit: so there is a simpathy, the soul is affected somewhat in this sense. But it is not so then, the soul shall be loosed from the body, and so freer for spiritual actions then now it is. The souls under the Altar, they crie, How long Lord, holy and just, wilt thou not revenge our bloud upon them that are upon the earth? The souls of Gods servants you see then are glorified, when they are out of the body, and therefore shall glorifie God more prefectly, and enjoy God more freely and fully, then now while their souls are in these mortal bodies. And at that very instant, when the soul of Cods servant is carried out of the body to heaven, it more perfectly injoyeth Christ, and is more sensible, and more fit to answer the love of Christ to him, then ever when it was in the body. So then here is a cessation of baser actions and imployments, to give place to more noble, and heavenly, and excellent actions, wherein the soul shall be employed in heaven. There is then no losse of actions neither.

Again, there is no losse of company. This is a thing that troubleth men, hus∣band and wife to part, friends to part. But we lose no company by death, howso∣ever

we lose the company of men, that we cannot assure ourselves friends indeed: for of all the friends we speak of in the main point, when they come to be tryed, there are few to be found to be friends: But then, we go to them whose love is perfect, than you may be sure of, and have the truth of their love. Again, how little comfort, nay how little have you company with those friends you desire? Is not much part of our life spent without any sight of our friends? Is not half of it spent in sleep in the night? and the other half in businesse and pleasure? Alas! how little time have we to enjoy our friends we rest on? But then, we shall perfectly enjoy them, when there shall be no need of sleep, when there shall be perfection of love, and freedom from distraction and imployment, when the servants of God shall fully, and freely, and sweetly, and comfortably enjoy one the other. Abraham, and Isaac, and Jacob, and the meanest of the Saints, shall meet in the expression of love, in such a perfection as we cannot speak of. And this is certain, you shall go to many. Who can tell the dvst of Jacob? Now you have some one, or two, or three, or a few men or women that you account friends, and dote much upon, but then you shall have ennumerable company, a world of friends of men and women, multitudes, they cannot be numbred, they are as the stars of heaven for number. I say there is no losse of company by this means.

Again, you shall lose no pleasures by death, it may be you shall lose some few sensual bruitish pleasures, a few mixed, corrupt pleasures, pleasures that have the mixture of sorrow and fear in them, that imbitters them to the soul of a man, but it shall not be so then: you shall be freed from imperfect pleasures, and have perfect ones at Gods right hand for evermore, pure pleasures.

Again, you lose no necessary convenience neither, the rich man loseth no riches by death; he loseth his money, doth he lose his riches therefore? No; The Angels are rich, but they have no money; the Saints are rich, they want nothing, but they have no money. It may be thou losest a child, thou shalt find a Father; it may be thou losest a weak friend; that loveth not long, or it may be not so truly as thou thinkest he doth; and thou findest friends that are many and perfect, and pure in their love, that love with a perfect heart; And what then are all those losses, when you enjoy that which shall make the soul happy for ever?

Thus I say you shall rectifie your opinions concerning Death, look upon it aright, have true apprehensions of it.

Get an intrest in Christ, * 1.56 and look on death through him, get faith, and then all these things that I have spoken shall be your advantage, so the Apostle concludeth, Christ is to us in life and in death advantage; If we live he is gain to us in life, and if we die, he is advantage to us in death. And death is reckoned amongst the special favours and priviledges Christ hath given to his Church; * 1.57 All are yours, what all? life and death, things present, and things to come; all are yours, and you are Christs, and Christ is Gods. So we see that Death is amongst the priviledges that Christ hath given his Church, therefore rectifie your opinions concerning Death, make good that I spake before, and you shall find this good that I now speak.

And for the last, the unacquaintance with Death: let not that trouble you, none come from the dead to tell you what is done there, but look on the servants of God before, and when they die, and you shall find enough how they apprehended Death, when they have looked on it in the glasse of the Gospel.

Look upon them before death, Jacob being to close up his dayes with blessing of his children; Lord (saith he) I have maited for thy salvation. He looked upon Death through Christ, the Saviour of the world? that he should be saved by him: and though it be true that there is a further meaning for the Tribes in those words of Jacob, yet this was proper to Jacob himself, he looked upon Death now approach∣ing, as that that he was delivered from, and set into that freedom purchased by Christ. So old Simeon, Lord, now lettest thou thy servant depart in peace accor∣ding to thy word, for mine eyes have seen thy salvation; Jacoh accounted it his salvation; old Simeon, a departure from a worse place to a better, from worse company and comforts to a better; A change for the better still, and a departing in peace.

Again secondly, look on the servants of God in death, see what they have said too: Josiah, a man that was upright in heart, he went to the grave in peace, he was gathered to his fathers in peace, that he should not see the evill that should come upon his people: here is all: it was but a peaceable taking of him away from a more troubelous condition if he had lived longer•…•… Beloved, he died in war, yet it is said he was gathered in peace; he had inward peace with God, though he failed in that particular action. * 1.58 And the Apostle in the 2 Cor. 5.4. This is our desire that we may be clothed upon, not that we would be unclothed, but clothed upon, that mortality may be swallowed up of life. A strange speech, he counteth death life to him, he counteth the death of this life, to be the death of mortality, by laying aside this earthly tabernacle (as he said in the first verse) mortality is swallowed up of life: And therefore you give wrong names to things, for while you live, you die, because your life it is a dying condition, and while you die, you live, because then the cessation of life it is as the river Jordan to the people of Israel, no more but a passage to Canaan, not a floud to drown them; so it is with the servants of God, death is but a passage to heaven, it is not destructive to them.

So that if men did but rectifie their opinions of Death (as I told you before) when their hearts are right set, when they are humbled, and not lifted up with worldly things, when their faith is strengthned, and setled in them, when they are made watchful in a holy course, looking for Death, when they are established with the assurance of Gods favour, then I say they may find that all these natural fears of death were upon mistake, they did not rightly apprehend the thing. Other things I should have added, but I am loth to hold you too long.

A word for the occasion; and so I will conclude: the departure of our Sister here was the occasion, as of this meeting here, so of this Text in particular. She gave good evidence to those that knew her more inwardly, that she was in Christ, that the was delivered not onely from eternal death, but from fear of tempor all death too. It pleased God to exercise her a great while under the fear of death, the apprehension of it was of some terrour to her, but neverthelesse when God called her to it indeed, then the fear of death was hid from her, and Christ then applied the fruit of his death, in freeing her from those fears. She was not freed from them out of a Stoycal Appethy, or want of natural affection and passion, but out of a spiritual and faithful application of Christ to her selfe upon good grounds. She looked upon God as her Father, and much delighted to expresse her apprehension of him under that notion, and she very often manifested her rejoycing in that interest she had in God, as his child: no marvel then if the fear of death were taken away: we see here in the text, that they are children that are delivered from the fear of death. When we are in the state of Gods children by adoption and grace, then there is rather a desire, then a fear of death: It is but as our Fathers white Horse, so it is called in the Revelation. A child at school, when he seeth one riding post through the streets, as if he would run over him, or tread upon him, he cryeth out: But if he sees that it is his fathers man sent to bring him from school to his Fathers house, all his fear is past, and he laugheth and rejoyceth. So when we are the sons and daughters of God by adoption, we apprehend Death as our Fathers pale Horse, sent by him to bring us, from a place of prison on earth; home to our Fathers house, a place of liberty in heaven; So it was with her.

She looked upon Christ as her Husband, and though she left a husband upon earth, yet (it was her owne expression) she was to go to her Husband in heaven, which was farre better for her. And therefore (I say) having these apprehensions of God as her Father, and that she was adopted to the estate of a child by grace, and look∣ing upon Christ as her husband, no marvel she was freed from the fear of Death. And that these were upon good grounds, those that knew her course best, knew that she expressed it by her abundant care to please God, by her desire to serve God, by her endeavour to mortifie and subdue ill in her selfe, by her growth in grace in her latter times, these good evidences did shew that it was not a rash and groundlesse per∣swasion, but a true and real apprehension of God and Christ that freed her from this Fear of death.

Beloved, many times the life of Gods servants is uncomfortable to them, because (for some of those reasons I have spoken of before) they are afraid of Death, and they apprehend it not with comfort, and this they doe, because they see not the interest they have in better comforts then Death can take from them; I have the rather therefore spoke this of her, that you may take notice of it, and apply it to your selves.

And to conclude, make this use of all, to grow more humble, and watchful, and holy, to strengthen faith more, and by dying daily to prepare more for Death: For faith is the rectified apprehension of things: Death it is not so fearful as you think it is, you lose not so much as you think you lose. Nay again, because this trouble, and this fear dishonoureth God, therefore when God calleth us to Death, he hideth these fears from us, as he did from this servant of Christ at this time before us; though she were fearful before, yet she was exceeding comfortable all the time, when the apprehension of Death approached upon her. So it shall be with thee, if thou be careful to use the means to prepare for Death: mind thou the dutie that God enjoyneth thee in thy life, and leave the event and issue to him; either he will glorifie himself by thy fears, or else he will glorifie himself by delivering thee from thy fears.

Notes

• * 1.1

  Observat. Gods chil∣dren are sub∣ject to the fear of death.
• * 1.2

  The outward causes of the fear of death.
• * 1.3

  1. God.
• * 1.4

  To humble his children.
• * 1.5

  Psal. 9.20.
• * 1.6

  2. Cor 12.
• * 1.7

  To streng∣then their. faith.
• * 1.8

  2 Cor. 1.9, 10.
• * 1.9

  To encrease their watch∣fulnesse.
• * 1.10

  Mat. 25.
• * 1.11

  2 Pet. 3.1 1.
• * 1.12

  To prepare them for death.
• * 1.13

  2 Chro. 20.3.
• * 1.14

  2. Sathan.
• * 1.15

  2 Cor. 7.5.
• * 1.16

  The inward causes of the fear of death. 1. Natural.
• * 1.17

  In respect of the object it self: death.
• * 1.18

  The appre∣hension of death as an Ill.
• * 1.19

  Eccles. 9.4.
• * 1.20

  The appre∣hension of death as an ill unavoidable.
• * 1.21

  The appre∣hension of Death as an ill future.
• * 1.22

  In respect of the subject; men.
• * 1.23

  Judg 8.20.
• * 1.24

  Gen. 201
• * 1.25

  1. Sam 16.
• * 1.26

  2. Inward causes sinful.
• * 1.27

  1. The want of the fear of God.
• * 1.28

  Deut. 28.65, 66, &c.
• * 1.29

  2. In ordinate love of the world.
• * 1.30

  Isa. 38.11.
• * 1.31

  Eccles 9.
• * 1.32

  3. Want of the assurance of Gods fa∣vour.
• * 1.33

  Luke. 16.
• * 1.34

  Mat. 6.
• * 1.35

  Rev 6.
• * 1.36

  Isa. 33.14.
• * 1.37

  Object.
• * 1.38

  Answer.
• * 1.39

  Psal. 42.
• * 1.40

  Exod. 14 11.
• * 1.41

  Psal. 23.
• * 1.42

  Object. 2.
• * 1.43

  Answer.
• * 1.44

  Ʋse. For exorta∣tion.
• * 1.45

  To be under the fear of death an un∣comfortable estate.
• * 1.46

  The fear of death a bon∣dage in two respects.
• * 1.47

  2.
• * 1.48

  It is possible to be freed from the fear of death.
• * 1.49

  Means to be freed from the fear of death.
• * 1.50

  1. Humility.
• * 1.51

  2. Faith.
• * 1.52

  3. watchful∣ness.
• * 1.53

  4. Preparation.
• * 1.54

  5. Right ap∣prehension of Death.
• * 1.55

  Phil. 3.
• * 1.56

  Assurance of Gods favour.
• * 1.57

  1 Cor. 3.23
• * 1.58

  2 Cor. 5.4.