A SERMON PREACHED Upon the DEATH OF Mrs ANNE BARNARDISTON, (DAUGHTER of NATHANAEL BARNARDISTON Esq late of Hackney:) Who departed this Life the 30th day of Decemb. 1681. at the Age of Seventeen. With a brief Account of some Remarkable Passages of her LIFE and DEATH. Published at the Desire of her Relations. Psal. 103.15. As for man his days are as grass: as a flower of the field so he flourisheth. V 16. For the wind passeth over it, and it is gone, and the place thereof shall know it no more. LONDON, Printed by J. A. for Benjamin Alsop at the Angel and Bible, and John Dunton at the Black Raven, in the Poultry. 1682. TO The Much Honoured, MADAM ELIZABETH BARNARDISTON. MADAM, THE sad Occasion of the Sermon, and your Relation to Her, whose dying request was fulfilled in my preaching it, doth style the Dedication yours. Though what I have mentioned of your excellent Daughter, is less than others would have said on the same subject, yet having given an account of her preparedness and willingness to die, methinks that should be considered as a sufficient Argument to mitigate your Sorrow, and prevent its excess. 1 Thess. 13. 'Tis the Apostles Instruction concerning them who sleep in Jesus, that we ought not to sorrow as do others, who have no hope. Such were the Egyptians; and 'tis observed of them, that they mourned longer for the death of old Jacob, Gen. 50.3 than his own Son Joseph did. I know the Time of Her Death gives an Accent to the Calamity: That before your Mourning Weeds were laid aside for one of the best of Husbands, who hath a good Report of all men, and of the Truth itself; you should be forced to continue the same, or put on more, for the Loss of such a Child, in the Prime of her Youth, and Strength, and Beauty: A Loss for which you do not mourn alone, since many others are partners of your grief; not by sympathy only as pitying you, but from a due Respect and Affection to her, and their own Concern at her departure. But as your Afflictions abound, God can make your Consolations by Christ abound much more: And such Losses as these, (though some of the smartest and most afflictive to humane Nature) may turn to your Spiritual Gain: And even this Rod, like that of Aaron, may blossom, and produce the peaceable Fruits of Righteousness: If in the want of their Company, God himself be more depended on as your All in all: If their removal out of this World, promote your Mortification to it: if their being taken up to Heaven, assist your Preparations, and excite your desires to follow: God hath already made good his Covenant Promise, in a very peculiar manner, to those whom he gave, and hath taken from you; and I trust will do so as to those who remain: that they may know and serve the God of their Fathers with a perfect heart, and see the Felicity of his Chosen: That they may tread in the steps of their departed Relatives, and bear up the Name of God in their respective stations; to his Glory, and your Comfort, and their Salvation. And if God should not make your house to grow, 2 Sam. 2 5. yet he hath made an Everlasting Covenant with you, well ordered in all things, and sure. I wish the following Discourse may contribute any thing to your Support: or at least be accepted, as an Expression of my Obedience in complying with your request thus to make it public: And as a Testimony of my unfeigned Respect to the memory of the deceased: with a serious desire of some benefit to others also, by such a remarkable Instance of an Early Piety, of an Exemplary Life, of a peaceable Death: Which God grant, who alone can bring Good out of Evil; all whose Works are perfect, and whose Ways are Judgement. I am MADAM, Your most Affectionate Humble Servant, John Shewer. London, Jan. 25. 1681/ 2 TO THE READER. Reader, I Being Earnestly desired, both by the Relations of the Deceased Gentlewoman, and by the Preacher of the following Funeral Sermon, to Testify what I knew of the Gracious and wonderful workings of the holy Spirit upon the Heart of this Person during Her Life; I could not but yield to their Importunate requests. And upon this occasion I must declare; That having Known her from her Childhood; and having very much observed her Conversation of late, and being called to give her several visits in her sickness, I do believe (upon the whole) that God did give her a sound Repentance for, and a Full Remission of all her sins, through the mediation of our Lord and Saviour Jesus Christ. I can assure thee, Reader, who ever thou art: that she had an awakened sight of her sins, accompanied with a great measure of Godly Sorrow for them; I discerned also in her a deep Humiliation, and I heard her open self-Condemnation thereupon. I found in her also a clear Knowledge of the Nature of the New Covenant; together with a Right Apprehension of the Nature of that Faith, which is Required of all men (and is through Grace bestowed upon some penitents) whereby the Soul doth attain to an Interest in that Covenant: It being, thereby, united unto Christ; and consequently, doth partake of the Benefits of his Merits: and doth receive the Fruits of his Atonement with the Inhabitation of his Spirit. Saving Faith and True Repentance are always inseparable; and their Conjunction doth evidence and speak them to be true and saving: both These (I do believe) were united in the Soul of this deceased person. And therefore I have very great Hopes of her State: All Faith which is pretended to, where Repentance is wanting, I account to be nothing but a presumptuous Confidence; and all seeming Repentance, which is not Accompanied with some Faith in the Divine Goodness, and in the promises made thereof (by our Lord Jesus) is no other than the Repentance of a Cain, or a Judas his despair. Our Lord Jesus did (as it were) Epitomise the whole Gospel, and comprehended the whole Duty of man in two words: viz. Repent and Believe: and 'tis to be observed; that these two are set in the very Front, as the Text to all his Ministry, Mark 1.15. And by reason of the Import of them, they may be accounted as the Contents of the whole. Where these two Graces are not conjoined, Gild Remains, and Sin Reigns: But where they are united in any Soul, as that person is Justified, so that Heart is savingly changed; and that Nature is in measure Sanctified; and the life of that man (for the Future) will be proportionably, universally Holy. Would the Genius of the present Age allow me to use Metaphors in Soul-concernments; I should think that I did then best explicate to vulgar capacities the nature of saving Faith: as when I did call Faith the Daughter of Knowledge, the Sister of Repentance, and the Mother of Love; for the Holy Ghost tells us, that Faith comes in by Hearing: Ro. 10.17. That it Purifies the Heart, Acts 15.9. and works by Love, Gal. 5.6. That God had given this person, the True Seed of such a Faith, was evident by its Fruits: the Apostle tells us, that he that hath not the Spirit of Christ, he is none of his, Ro. 8.9. And also he tells us, that as many as are led by the Spirit are the Children of God, Ro. 8.16. Now I must profess that (so far as I was able to Judge) I have seldom seen a dying person, manifest more of a Christ-like Spirit than she did; That is, I never saw more of a Spirit Thirsting after communion with God, of a Spirit more contemning the World, of a Spirit more deeply bowing unto the will of God, or a Spirit more patiented under the Cross; and more Submitting to the Rod of God. Indeed I knew once a person, that did exceed her herein; and it was her Renowned Father: a man of the greatest and most deserved name, for Piety and Sincerity, for Humility and Patience, of all men, In or Near the City, that I have known: Who Feared no Pain or Torture upon any other account, but this only, viz. Lest they should tempt him to the Least unbecomeing Groan, in some great paroxysm of the Stone. The Submitting of our wills to divine will and pleasure in all things, is the sum and substance of all practical Religion here, and the full conforming of our wills to the divine will, and mind, is the height and Top of all man's Happiness hereafter: to enjoy this privilege, of full conformity to God, is the Portion of None in this World; and to perform that Duty of submission to him, is the Attainment of but very Few; yet this deceased person was so great a Favourite, as that God was pleased to bestow this rare Jewel to be worn in her Bosom, who did seem with John to Lie very near the Heart of her Saviour. Very signal and Conspicuous is the discriminatng Grace of God, towards some persons more than towards others: 'tis true, that God is not wanting to the Happiness of any of his Creatures: and his absolute Sovereignty seems in all things to be governed by his Infinite goodness; so that, he is both Just, and good to all: yet there is nothing more notable, or more evident, than that there are some objects of his Love, who are his Segullahs; his peculiar ones: in whom God doth especially delight; and unto whom God doth do good with his whole Heart, Jer. 32.41. As God doth suffer most men to make their own choice, and doth bestow upon them what they do fully and Finally choose: so he will himself choose as he will, and he will do with his own gratuitous favour as he himself pleaseth; and he will give no account to any of his own matters. A great Instance hereof was this now blessed person, of whom I may say, that her whole Life was full of God's goodness: and that Mercy and Truth did follow her even all her days; which days, the favour of Heaven would not suffer to be many; because it did ordain, that her Sorrows and her Temptations should be but Few. Time being nothing but a dressing Room to Eternity; the shorter it is, the sooner do Holy Souls enter into the more immediate presence of the Glorious Majesty. It is Reckoned in holy Writ, as an act of very Great kindness shown by Hegai (the King's Chamberlain) unto Esther, that all things necessary for her Purification, and for her due preparation, for the love of her designed Husband (The great King Ahashuerus,) were given to her more speedily than to others: whereby a Quicker access to the King was afforded her; and the Crown was so much the sooner set upon her Head. The good Spirit of God did deal something after the same manner, with this young Virgin: For the work of Sanctification was hastened in her, that she might the more early receive the Crown of Glory, from the King of Kings: and might be presented holy and without spot, or blemish, or wrinkle or any such thing. Few pages, and fewer hours allotted me for this work, will not permit me to enumerate the many special favours that were shoured down upon this person while she lived. I shall not therefore take notice of the privileges of her Birth, or the Honour of her Family, which were great; neither will I mention her Natural endowments, of parts, or Beauty, or any such thing; Blessed be God, that she herself (though young) had learned before her death, to Reckon such enjoyments as these, to be very mean and poor, when compared with the Joys that were set before her. They are Love-tokens of a greater value, which I did observe to be conferred upon her; and these were such and so many; That I may say that she was one of those that God had blessed with all spiritual blessings in heavenly things in Christ: and I may add with the Apostle, that God having chosen her in him from before the Foundation of the world, to be holy and without Blame. And the same God having decreed the end, did also ordain the Means. Accordingly, in the First place the kindness of God appeared in ordering, that she should be born of, and brought up by very pious, and Religious Parents; and few persons did ever enjoy more Spiritual Nurtriture, and Admonition, or had a greater stock of Prayers laid up for them, than this Gentlewoman, and the rest of that Offspring. Another singular Mercy, which did promote her Salvation, was the excellent pattern, of modesty, virtue, and piety which was afforded her by her elder Sisters. The Influence of a Good example is always greatly Advantageous: but when it is found in near Relations, 'tis much more obliging and efficacious. Another great Blessing, much conducing to her Eternal Happiness, was this, that in her youth, she enjoyed the privilege of Attending upon such an eminent Ministry; that the very Enemies thereof, have been heard to Confess, that it is very Learned, and most Rational, and further they know not: but such as are Taught of God, and have their spiritual senses exercised, so as to be acquainted, not only with the form of Godliness, but also with the power thereof, these men do say, that the Characters which the others do give of this eminent persons teaching, are most true; and they do further also say, that it is extraordinary Clear and convincing, most Evangelical and Scriptural; greatly practical and profitable, and yet very Sublime and Spiritual. Now Reader consider, whether many (if any) such have finally miscarried; whose Natures were gentle, and easy to be entreated; whose hearts were Soft and Tender; who had the Benefits of such Education, and such Example; who enjoyed such Teaching abroad, as well as such Counsel at home; and all, accompanied with servant Prayer unto God for a Blessing, which I am sure that she did not want: it being reported of her Father, that his Custom was (with the Psalmist, 119.164.) Seven times a day to pray unto the Lord, and to praise him. Moreover, I am informed, that this deceased Gentlewoman was observed to spend much time in Closet-Prayer of late; consider then, I say, whether we may not hope confidently, that the Grace of God had savingly and effectually wrought upon her; who was both visibly in Covenant with God; and whose heart also God had disposed and prepared, by such special Means of Grace which he had bestowed upon her. And this is yet more evident, if we reflect upon Gods dealing with her in her last Sickness; whereby God did seem to seal Instruction deeply upon her Soul. Her distemper was one of the worst sort of Small Pox: At her first being taken, she had strong apprehensions that she should die; she therefore did fall closely upon the work of Examination, desiring the assistance of some Ministers therein; and she was visited by many: she opened her case to us all, and God was pleased to make her to suspect and be jealous of the worst; and to confess, and condemn herself for, her Sins, both of Omission, as well as Commission; and humbly to inquire after the only way of Pardon: And it pleased God so to bless these last helps, as that none of us, who visited her, do doubt; but the same Spirit who convinced her of Sin and of Righteousness, did at length seal her up to the day of Redemption. The Alpha, the first Beginning and Foundation of all practical Religion, is that act whereby a Soul doth deliberately, resolvedly, freely, and expressly dedicate and devote itself unto God, and his Service: Thus the Saints in 2 Cor. 8.5. The Omega, the last, concluding, and consummating work of a devout Soul, is to commit and commend its Spirit into the hands of God, as to a faithful Creator: thus did Stephen, Acts 17.59. Yea thus did our Lord Jesus himself: Luk. 23.46. Thus also did this blessed Person: she did, I hope, begin well, in an early Consecration of herself to God; I am sure she did end well: and 'tis the end that Crowns the work: she did reckon, that she had not fully Finished her course; nor rightly laid the Top-stone of her spiritual Building, so as to cry Grace, Grace unto it; until she had most devoutly and humbly offered up her Soul to God in Prayer, by the assistance of some Friend and Minister. Accordingly, although it were midnight, and although my Habita●●●● 〈…〉 did send for me: and with the clearest use of her Reason, and the most fervent desires of her Soul; she did entreat me, that I would in her Name, solemnly and expressly surrender and Give up her Soul into the Arms and Bosom of her Saviour, in whose precious Blood, she did hope, that all her sins were now fully washed away. I did readily obey the Call, and did comply with her desire: for I did, and do judge, that this desire of hers proceeded from some extraordinary Impulse, and work of the Holy Ghost: And Reader, thou wilt think, as I do, if thou shalt read and observe the effect and consequence hereof; as it is related to thee, in the close of the following discourse. Almost such another extraordinary Impress (as it may be thought) was made upon her Spirit, on occasion of this Author's presenting her with a Funeral Sermon, which he had preached but a little while before she was taken sick: which Sermon she having received, and read, and diligently considered; she was heard to say, That she did think, that her own change would not be far off; and that she could wish, that the Author might preach her Funeral Sermon also: and she then named the Text (now insisted upon;) and said, That she hoped, that God would make her Funeral Sermon as profitable to other young ones, as the Former Sermon had been to herself. Her Prognostics were too true, as to the shortness of the time which she lived after those words were spoken by her; God grant, that her hopes be not frustrated; but that all her dying words may prove truly Prophetical; and especially those, which related to the profitable success of the Sermon here before thee. The Author hath done his part like himself, as well in this, as in the former Discourse; Oh that he might find as diligent, and as considering Readers as she was; many excellent Considerations, very subservient, and conducing to thy Conviction and Salvation, are proposed herein: but all will be in vain, and to no purpose, without thine own Meditation, and the Spirits application: Concerning the Discourse, I must say no more, and I can do no less; than to allude to the words of the holy Ghost, Eccl. 12.9. And moreover, because the Preacher was wise, therefore, in this Discourse, he hath Taught the people Knowledge; and hath given good heed, and sought and set in order many Arguments for thy preparing for Death, and moreover for preferring of Death before Life: The Lord convince thee by them; and also carry thee comfortably through all Time to Eternity. My Paper is short, and my Time shorter, I must therefore conclude; for the Sermon is wholly Printed, and stops only until I have told thee that I am Thy Friend and Souls Servant, 〈…〉 A Funeral Sermon: PHIL. I. 23. For I am in a straight betwixt two, having a desire to departed, and to be with Christ, which is far better. SAint Paul writing from Rome to the Church at Philippi, in this Chapter acquaints them with his Bonds and other Discouragements; which he tells them by their Prayers and the Assistance of the Spirit of Christ obtained thereby, V 12. would turn to his Salvation and the furtherance of the Gospel, 13. and had already been attended with some considerable success in that kind; 14. to fortify and confirm the Professors of the Christian Faith, 19 and to propagate and promote it even in the Court of Caesar, and in other places; and if Christ might be magnified, 20. he was perfectly indifferent to Live or Die: For to me to live is Christ, and to die is gain, v. 21. His Life he hoped might advance the Honour of Christ; and his Death would be subservient to the same design: by his further service if he live, and by his sufferings if he die; by his Ministry supposing his Life, and by his Martyrdom in case of his death. V 22. But if I live in the flesh, this, saith he, is the fruit of my labour; or, it is worth my Labour to glorify the Redeemer by continuing in this World. Yet what I shall choose I wots not. For I am in a straight betwixt two, having a desire to departed, and to be with Christ, which is far better. To Departed or be dissolved, the Original word is used both by Christian and Heathen Writers for a departure from any place to return home. Luk. 12.36 And when the same Apostle speaks of his approaching death, he tells us, ●. Tim. 4.6. that the Time of his departure was at hand. Having a desire to departed, a vehement and earnest desire, as the word imports; and to be with Christ, to be absent from the Body, ●. Cor. 5.8. and present with the Lord; with that merciful Saviour, who had compassion on me, when as an ignorant Blasphemer I persecuted his Members; who called me to be an Apostle, and enabled me by his Grace to own his Truth in the face of Dangers, and hath hitherto comforted me in all my Tribulation. I desire to departed, that I may be with him. With him, not with the blessed Angels or departed Saints, though their Society will make a part of the heavenly Joy: Not the former, they are but ministering Spirits and menial Servants employed under him; and though they shine as Stars, yet he is the enlivening Sun, from whom they derive their Lustre and borrow all their glory. Not the latter; they have no Blessedness but by his Donation and Purchase, no Crowns of Life but what he puts on. Therefore 'tis not to be with them only or chief, that made him thus groan to be dissolved, thus earnestly desire to departed, but to be with Christ: Which is far better, simply and in itself more desirable, by much more better, the Comparative being double in the Greek Text; and yet I wots not what to choose, for I am in a straight betwixt two. On the one hand, his Love to the Philippians who needed his presence, (many false Teachers being at that time crept in among them, V 24. ) made him willing to abide in the flesh, and defer his own felicity for a time upon their account: But the Glory of Christ's presence on the other, and his own unspeakable advantage by it, made him desirous of a Departure; and therefore, though he determines for the former, and was content to Live, and 'tis probable had some secret intimation from Heaven, that all his work in this World was not yet finished; yet he grants the latter to be simply more eligible: having a desire to departed, and to be with Christ, which is far Better. Which words are not more suitable to a Funeral Solemnity, than expressive of the dying Thoughts and Temper of our deceased Friend, and were chosen by her as the Subject of my present Discourse. And that I may comprehend the Substance and Design of the Text, according to the desire of the Dead, for the Benefit and Instruction of the Living; let us consider, 1. When and how far it is warrantable for a Christian to desire death? 2. In what respects to departed and to be with Christ is far Better than to abide in the Flesh. 3. On what Grounds and Principles a Christian may expect a future Blessedness with Christ after his departure, so as to encourage and excite his desires after it? 4. Whence it comes to pass, that even those who acknowledge it Far Better to be with Christ, than to continue in the body, are yet unwilling to departed in order to it? and what Remedies are proper to the case of such? 5. The Application of the whole, particularly with respect to the sad Occasion of our present Meeting. 1. When and how far is it warrantable for a Christian to desire to be dissolved? This Inquiry may be answered in the following Propositions. 1. Our dissolution and departure as a natural or penal evil, as contrary to Nature, or as the Punishment of Sin, cannot possibly be the Object of a rational desire: If God hath promised a long Life as the Encouragement and Reward of our Obedience, and threatened an hasty death as the punishment of Impiety: If it be universally true, that the Soul of man desires Union with the Body, and unavoidably dreads a separation from it: If Torturing pains and loathsome Diseases are the usual Antecedents of dying: If the Corruption of the Body, and its Imprisonment in the Grave till the general Resurrection be the certain Consequent of our dissolution: We cannot but think of Death as a natural Evil; and as such decline and fear it. Much less desirable will it appear, if considered as the Wages of Sin, and the Fruit of God's displeasure, and the Just Sentence of his Vindictive Justice: but how far our dissolution in this latter Notion of it is changed by the death of Christ in reference to Believers, is another question, and will more properly be considered under the third Inquiry. 2. Our dissolution and departure ought not to be desired, Only as a freedom from Temporal Evil; as preventive of present suffering, or delivering us from it. The Apostle doth not mention the uneasy Circumstances of a Prison, or the continual hardships to which he was exposed from the malice of his adversaries, as the ground of his desire to departed, but to be with Christ: he knew very well that a Christian may serve the ends of God's glory, and be useful to others in a state of suffering: and therefore when he saith in another place, We that are in this Tabernacle do groan being burdened, 2 Cor. 5.3.4. he adds the limitation in the following words, not to be unclothed but clothed upon, that mortality may be swallowed up of Life: not merely to avoid the inconveniencies of our abode in so poor a dwelling, but to come to the possession of the building not made with hands eternal in the Heavens. Not merely to find relief and deliverance from our present burdens, Job 7.13 Jon. 4.3. when through melancholy or discontent we are weary of Life: when we have set our Hearts on somewhat we cannot obtain, or struggle with some difficulties we cannot master: or are impatient under bodily pains, or quite dispirited by the sad prospect of approaching Calamities; in such a case to wish for Death, and desire to departed, is unbecoming the Character, the encouragement and hopes of a Soldier of Christ: much less will the Gallantry of a Roman or a Philosopher legitimate the desire of Death, only to prevent Slavery, or avoid Disgrace, or miss the sight of an unwelcome object. As Cato resolved to die that he might not behold Victorious Caesar, whom by all means possible he had endeavoured to ruin: ●icero in ●uscul. ●est. lib. 1. and Cicero saith expressly of him, that the reason of his choice was just, and that Cato ought to die rather than see the face of a Tyrant. But we have not so learned Christ, for 3. We must not designedly precipitate or hasten our own departure; nor wilfully neglect any probable means to preserve our Lives, how desirous so ever we are to be with Christ: we acknowldge God as the Author and Owner of our lives, and shall we presume to dispose of what is his, without a declaration of his consent and order to authorise us? Are we bound by the sixth commandment to preserve the Life of our neighbour, and may we be negligent and careless of our own? is not every man nearer to himself than any other can be? and is not self-murder a violation of the Law of nature and condemned by a general suffrage? and can we suppose it a sufficient Justification of ourselves, that we profess a desire to be with Christ? whereas we may not do this or any other evil, though the greatest good may come of it: he that hasteth to be rich, Prov. 28. ●6. even in this sense, shall not be innocent. We must be entirely devoted to serve and glorify the Redeemer as long as we live; and rather die upon the Spot, than quit our Station without the order of our General: and yet we must not shipwreck our health, or expose our Lives to hazard, without a Warrant from Heaven. 4. A Sincere desire to be with Christ is consistent with some fear of Death, and a reprovable unwillingness to departed and be dissolved. The example of Christ himself is usually urged in vindication of a natural sensitive fear of Death, viz. the discovery thereof which he made by his Agony and prayer in the Garden. But a Socinian only will assert, that therefore he was more affected with the fear of Death than many of the Martyrs have been, because of the exquisite Temper and tender constitution of his body; and that there was nothing but what was natural and ordinary in his case: whereas he was to conflict with the wrath of God, and bear the curse, and be wounded for our Transgressions, &c, otherwise his own innocency and perfect resignation to the will of his Father, and the prospect and assurance of victory and reward, would certainly have prevented his Terrible agony and bloody sweat and importunate cries, that if possible the Cup might pass from him. However I doubt not, but a Timorous Temper may render some persons extremely apprehensive of the pains of death, and on that account unwilling to departed, though they are truly desirous to be with Christ. Others through the weakness of Faith or overmuch concern in the affairs of this Life, etc. though they grant it unspeakably better to be present with the Lord, and have chosen it as their portion and final Happiness; may yet be loath to pass through the dark valley: they cannot join with the Apostle in desiring to be dissolved, though they can speak it from their very hearts, that they desire to be with Christ; and that desire is so far prevailing as to keep them upright, and yet not efficacious, so as to conquer the fears or interposing death. How unwelcome was the message of Death to an upright Hezekiah, even then when he could plead his Integrity before the Lord? he turned his face to the wall, and wept, and besought the Lord that he might not die, as is evident by Isa. 38.3, 5, v. compared: but I dare not say, his unwillingness to die at that Time was a sinful weakness, because he might well be concerned for the Kingdom after his decease, lest the faithful should be staggered, and the people revolt to Idolatry, there being no visible Successor to advance the Reformation so hopefully begun; for Manasses was not then born, being but twelve years old when he began to reign, and we know that Hezekiah had fifteen years added to his Life. 2 King. 20.6. 5. Though we desire to be with Christ, we must not be peremptory as to any determinate Time; but refer ourselves to God's good pleasure for the season of our departure: though with Job we should be ready to answer, Job 14.15 when God doth call, yet with humility and resignation we must expect his summons, and wait till our change come: though the days of our appointed Time should be longer than ordinary. Though in a dutiful observance to our Heavenly Father we should be willing to return home as soon as he shall please to call us, and the felicity of his presence should render it desirable; yet his Sovereign will and unerring wisdom must be practically acknowledged in reference to the Season: he alone, of whom and to whom are all things, is fit to determine how long we shall tarry, or how soon we shall departed: even the Light of nature may teach us this: Seneca Epist. 24. ●1. And therefore, when ever we pray Thy Kingdom come, we must not limit the holy one of Israel by prescribing the Time; but immediately subjoin, with respect to that, Thy will be done. 6. Not the Time only, but the Kind and Manner, of our dissolution must be referred to God. Some have wished for a sudden death, and others have prayed against it. Some have desired to die by one disease, and others by another. Some holy persons of a timorous Temper and a tender Body, would choose to departed by a Consumption; not only as allowing them a longer Time to prepare for death, but as an easier kind of Death than several others: Whereas, besides the uncertainty and deceitfulness of that disease, 'tis more than possible, that the Languishment of a pining sickness may be as irksome and insupportable, as the shorter pains of more violent distempers. But God is the only Judge (to whom we must Submit, as the wise disposer of all events) not only of the Time but the Manner of our departure: not only how long we shall sojourn in this earthly Tabernacle, but what shall dissolve and pull it down. 7. Our desire to departed and to be with Christ, must not be rash and hasty; but the result of many Serious and deliberate thoughts, comparing both States together, and understanding the difference. The Apostle knew his duty in compliance with the Will of God, and therefore for the service of his Master, and the advantage of the Philippians, was willing to Live: but he knew withal, it was far better in itself to departed that he might be with Christ, and as such he desired it. And a due comparison between our present and our future Life, our inconveniencies and sufferings in this world, and our Felicity in the next, is proper to regulate and quicken our desire to be absent from the body, and present with the Lord. Therefore, 2. In what respects is it far better to be with Christ, than to abide in the flesh? what is the vast difference between What we are, and What we shall be? that the expectation of the Latter should even make Death and dissolution desirable in order to it. And here it will be necessary to consider, 1. The Expression of our Felicity after death here used by the Apostle, Being with Christ. 2. In what respects 'tis far better to departed, and be absent from the body, that we may be present with him. 1. The Expression of our future blessedness, by being with Christ. Till we are present with the Lord, and see him face to face, and know as we are known, we must content ourselves with such sensible representations of it, as God is pleased to reveal in his Word; such as our ignorant earthly minds can bear, and may be most affected with. But when once the vail of darkness is removed by death, we shall see him as he is, and all our Faculties be purified and enlarged, and suited to the blessed company and work above. We shall see him whom our Souls love, and reap a Happiness by doing so, bigger than our present Hopes, and far above our highest Thoughts about it: For in his presence is fullness of Joy, and at his right hand are Everlasting pleasures. And can we imagine, that a blessedness, purchased by infinite Merit, contrived by infinite Wisdom, and prepared by infinite Power, and bestowed at length through infinite Grace, will in any thing be defective? Doth not our Apostle describe it best, by assuring us it cannot be described; that 'tis greater than we ever saw, beyond what we ever heard, and far above what we can ever think? Doth not the very hopes of seeing him, revive our drooping hearts? Oh what will be the Glory of that blessed sight! is not the pledge and assurance of it by the Harbinger of his holy Spirit exceeding comfortable? Oh what transcendent Satisfaction will his presence give us! We now comfort ourselves with the Contemplation, and one another with the Discourse of it: and if our dark Faith and our faint Hopes, can give us such a Joyful prospect of what shall be consequent to our dissolution; into what ravishing Joy shall we enter by the open Vision and full enjoyment? Is the encouragement and support of a Christian now, from his presence with us here; and will it not be far better to be present with him above, to be for ever with the Lord? When we shall never question his Love to us, or doubt of ours to him, but have a full assurance of the one, and a glorious exercise of the other? And because our knowledge will be still increasing, our flames of Love shall still rise higher. But what additional Bliss the Soul shall have by the Resurrection of the body, and the great Transactions of the Judgement Day, we know but in part. Blessed God, we know so much in this imperfect state, enough to excite our desires, and quicken our preparations, and encourage our Perseverance. And let's bless him more, that he hath prepared such a glory for us in the presence of the Redeemer, as we cannot fully understand, till death convey us to him. But to be with Christ, is not only eligible in itself, as expressive of our future Glory; but much rather to be desired, if considered comparatively: Therefore, 2. In what respects is it preferable to an abode in the flesh, so as to make us rather choose to departed, that we may be with him; than Continue in the Body, and be absent from the Lord? 1. Is not a state of Rest and Joy much more desirable, than to be continually harassed with Trouble and Sorrow? We ordinarily begin this World in Tears, and solemnize our own Nativity as we do the Funerals of our dearest Friends: as if we were then sensible of that universal Curse which hath afflicted Mankind since the first Transgression; and had a clear prospect of the miseries we are born to, and must afterward suffer: And in all the Portions of our little time, what and how many do we every where encounter! How many things are there which we find are wanting both as to our Accomplishments and Enjoyments? and how much are we disappointed, if we look for satisfaction from the lusts of the flesh, 1 Joh. 2.16 the lusts of the eyes, and the pride of life? which, saith the Apostle, is all that is in the world: Earthly Pleasures, Wealth and Honour. Do we not find, that what doth rejoice and please us one day, appears with another Face when we view it next? or if we think it would please us still, 'tis gone we are ware, and with all our skill and power we cannot protract its duration. Do not evil accidents overtake us on a sudden, and our most probable designs miscarry in the birth? as if all things were governed by Chance, and there were no Intelligent Director to oversee and regulate the Affairs of the World, and the Actions and Conditions of men: Insomuch, that the Race is not to the swift, Eccl. 11. ● nor the Battle to the strong, nor Bread to the wise, nor Riches to men of understanding, nor Favour to men of skill, but Time and Chance happens to them all. Our Pleasures flatter and deceive us, and our Afflictions trouble and disquiet us: We are imposed upon by our Senses, and misguided by our Passions: Crossed in our Desires, and frustrated in our Hopes: grieved by present evils, or perplexed with the fears of future: and our Spirits for the most part discomposed either by personal or relative Calamities. Some rueful Spectacle is ever now and then presented before our Eyes; some evil tidings or unpleasant sound doth grate our Ears. We bewail the wants of the Poor, which we cannot supply; or envy the prosperity of the Wicked, which we cannot hinder; or grieve at the Afflictions of the Righteous, which we cannot remedy. We have some suffering Friend with whom to sympathise, some distressed or deceased Relation to lament: some unhappiness of our own, or of those we love, to be concerned for. Besides the Treachery and unfaithfulness of our seeming Friends; the Hatred and Malice of our open Enemies; the scandalous Actions of professing Christians; their Divisions and Animosities among themselves, and their despiteful usage and entertainment from the World; the Complaints of the Miserable, the Groans of the Sick, the Cries of the Oppressed, and our own bodily Infirmities, weaknesses and pains, etc. enough one would think to make us desire to departed, and render us extremely willing to lay down and die, (if God think fit,) that we may be at rest; especially having the expectation of being for ever with the Lord. For otherwise even * M. Anton. ●ib. 3. 4. ●rr. Epict. ●ib. 4. c. ●0. Both Conul. Philos. 1. Heathens have spoken excellently of the Advantages of Death, as the period of our present Sorrows. 2. Is not a state of holiness and perfect purity, far better than a Life of Temptation, Corruption and Sin? How are we now buffeted by Satan? by his Sinful suggestions, his subtle devices and snares, and his fiery darts? and by that means our Integrity assaulted, our peace of Conscience unsettled, and our Perseverance endangered? Our Conflict with him is so difficult, and the issue of the battle as to what depends on us, so very uncertain; that we are often ready to throw down our Arms, and give up all as Lost. For though he be a conquered and baffled Adversary, through the victory which our Captain hath obtained against him; yet we cannot now Triumph over him, as hereafter we shall. And is it not far better to abandon this world, Cor. 4.4. Eph. 2. of which he is the God, and get above that Air of which he is the Prince, that we may be with Christ? Moreover, how doth our depraved Nature continually cast forth mire and dirt? what remaining filthiness is there yet to be purged? what powerful Lusts to be mortified and subdued? which indispose us for Spiritual duties, and derive a damp and deadness upon all our Religious Exercises; which cool our Zeal, and abate the fervour of our Spirits in the service of our Redeemer; which weaken our Confidence in Prayer, and shame our faces before the Lord in secret. And is it not far better to part with the body of flesh, that thereby we may be rid of this body of sin and death, Rom. 7.2 and be like our Saviour in perfect purity? Do we not complain of our Ignorance of Divine Truths, and the blessed Mysteries of the Gospel, notwithstanding all our means of knowledge? of our Earthliness and unbelief? of unbecoming Thoughts of God and holy things? of proud Imaginations and carnal reasonings against his Works and Word? of languishing and imperfect Graces to be recovered and perfected, & c? And is it not better be with Christ, where that which is imperfect shall be done away? Is not God dishonoured and provoked, by our frequent Omissions and slight Performances of duty? do we not resist and quench and sadden his holy Spirit? and are we not often grieved by God's rebukes and frowns? by the wounds and smart regrets of our own Conscience? so that we remember God and are troubled, and cry out in the bitterness of our Souls, Hath he forgotten to be gracious, and will he be merciful no more? Are not our holy Purposes inconstant, and our best Resolutions wavering and unsteady, and very quickly, very easily shattered by the breath of a small Temptation? Have we not a constant Watch to keep over our Hearts and ways? a perpetual War to manage with the Infernal Trinity, the World, the Flesh, and the Devil? and do we know his rage, and malice, and serpentine policy, with the Multitude, Strength and Power of his Temptations? How often we have been foiled already, and how soon we may be so again? and shall we not be desirous of a sinless state in the presence of Christ; where no Tempter, no Temptation shall ever be admitted? Yea, had we no corruption or Sin of our own to be delivered from, yet our concern at God's dishonour by the sins of others, should make us willing to departed; as much more desirable than our abode on earth: Job 24.9. 〈◊〉. 24.4. Which is given into the hands of the wicked, and defiled by its Inhabitants: Where the very Air is infected with Oaths and Blasphemies, profane discourse and filthy Talk: Where the very Being of a God is questioned, his Providence denied, and his Authority mocked: Where the Gospel of Christ is disparaged and despised, his Laws contradicted, his Worship polluted, his Institutions subverted, and his holy Name made a cloak for Licentiousness, and his faithful Servants trampled on by the foot of Pride, and scorned by men at ease, and forced to own his Truth with the peril of their Lives. And can we say, It is good to be here? or is it not far better to forsake such a Place and Company, that we may be with Christ? 3. Let us consider what are the grounds and Principles by which a Christian is assured of this Blessedness in the presence of Christ after his dissolution. This Inquiry is necessary, because the discourse of our future Bliss with Christ cannot be supposed to have any effect or influence upon us, to make us desire our departure, while we disbelieve or make a doubt of the matter. I hope it were needless to prove the Possibility of the Souls existence in a state of separation from the Body. Whether in the body or out of the body, 2 Cor. 12▪ 2. would not have been a doubt to this great Apostle, if he could not possibly have lived but in it: neither could he desire to departed that he might be with Christ, if after his departure he should not be at all. And supposing the existence of the Soul notwithstanding the dissolution of the Body, we have as full an assurance as the nature of the thing is capable of, that holy Souls shall be present with the Lord in glory, when absent from the body: 1 Thess. 4.17. Joh. 17.24. Matth. 25.23. Rev. 3.21, etc. But because the Text hath a special relation to Christ and to be with him, is the Blessedness on the account whereof 'tis desirable to departed; I shall only mention his Death and Resurrection, as a sufficient ground to confirm our Faith in the certainty of being with him, and to excite our Desires of a departure in order to it. 1. The Death of Christ. He hath cancelled the Handwriting against us, and put away Sin, Eph. 1.7. which is the sting of Death, by the Death of the Cross: a way is now open for us into the holy of holies by his blood, not for our Prayers only but our Persons. Heb. 10.19 He hath wounded the Head of the old Serpent, even by permitting him to bruise his Heel, by crucifying his humane Nature, (which was only Vestigium Deitatis. 2 Sam. 23 21. Heb. 2.15 ) As Benaiah slew the Egyptian with his own Spear. Having destroyed death and him that had the power of it, and delivered those who were all their Life time subject to bondage, through the fear of death. He hath set his foot on the neck of this Adversary, disarmed it of its weapon, and robbed it of its sting, and abolished the ugliness and poison of it. He hath dismounted Hell and Damnation from behind him who Sat on the Pale-horse. Rev. 6.8. Whether the first Adam were buried in Calvary, where the second was crucified, as some affirm, I need not inquire; we know that his Death was our Victory, and his Cross may be our Triumph, since the Devil is conquered, and death Sanctified, and the Grave perfumed by his burial, so that we need not be afraid to lodge in a Sepulchre where our Lord himself hath slept. Yea since the effusion of his Blood, there is an amiable ruddiness in the Face of death; for that which was the Instrument of Justice, is now the messenger of Peace and Joy, that which was the gate of Hell, is the way to Life. He hath brought sweetness out of the Strong, and meat out of the Eater; 1 Cor. 3.21. and therefore Death as well as Life is reckoned in the Inventory of the riches of the Saints. All things are yours, because you are Christ's, and Christ is Gods. 2. His Resurrection and Exaltation; his rising from the Dead not only discovers the possibility of our Resurrection, and gives us a pledge and assurance of it, as declaring the sufficiency and acceptation of his Sacrifice; Rom. 8.11. Is. 26.19. that therefore the Dead in Christ shall live, and with his Dead Body arise: But being punctually effected according to his prediction and promise, it confirms the Truth of all his Word, and seals the promise of eternal Life unto all Believers. He hath opened the Prison doors, and loosed the bands of Death, 1 Cor. 15. ●0. and rolled away the heavy Stone from the Graves of his people; he is now become the first fruits of them that Sleep in Jesus: And hath the Keys of Death and Hell; Rev. 1. even the two most formidable enemies are under his Dominion: who though once he were dead, doth now live, yea live for evermore. And for this very end did God raise him up, 1 Pet. 1.2▪ that our faith and hope might be in him, in reference to the Blessedness of another Life. Yea, saith the Apostle, concerning that, Act. 13.3 he raised him from the dead, no more to see corruption. God said, I will give you the sure mercies of David; Is. 55.3 or an Everlasting Covenant, which Death shall not dissolve: and his being risen is the ground of our Faith and Hope that the promise shall be fulfilled. For the Resurrection of Christ is the evidence of the validity and Efficacy of his Death and Sacrifice, and a sufficient proof, that his Precious Blood shed upon the Cross, Heb. 13. ● was the blood of an Everlasting Covenant. Establishing a Covenant of Grace, and making it truly Everlasting; for we know that he is a Priest for ever, after the Power of an endless Life. And therefore know, Heb. 7. ● to our unspeakable Satisfaction, Encouragement and Joy, in whom we have believed, and that he is able to keep unto that day, what we have committed to him; 2 Tim. 12. Phil. 1. Judas 2. Col. 3.3. to perfect what he hath begun; and at last present us blameless before the presence of his glory with exceeding Joy. For our Life being hid with him in God, we are fully assured, that when he who is our Life shall appear, 1 Joh. 3. we shall appear with him in glory; and because he lives, we shall live also; and when he shall appear, we shall be like him, for we shall see him as he is. 4. Let us consider, Whence it comes to pass, that notwithstanding the Blessedness of being with Christ, and our assurance of it by his Death and Resurrection, that yet we are so backward and unwilling to departed? What is the true reason why so many of those who acknowledge it far better to be with Christ, yet cannot say with the Apostle, That they desire to be dissolved, that they may be with him? 1. The weakness of Faith concerning the Invisible World, and the future Glory of the Saints, is the reason why so many Christians are unwilling to die. They are very sensible of the inconveniencies of their present abode; they complain to God and men of Corruption, Temptation and Sin, and they hear of a blessed Deliverance from all these by Death, and a perfect Felicity in the presence of the Redeemer after their dissolution; but unbelief makes them stagger at the Promise: They are not fully satisfied that such a transcendent Glory will be Consequent to Dying. Did they but sound believe the Testimony and Revelation which God hath given in his Word concerning it, they would choose to be absent from the body. Some of the Ignorant Heathens have been desperate in their Choice of death, only as the Period of present Calamities: but others who were doubtful of the Consequence, have yet entertained it with an hearty Welcome: As Socrates for instance, who professed, That he ought not to fear death because he could not tell whether it were good or evil: And shall not we who understand the Grounds and Principles, the greatness and certainty of a future Blessedness after Death, be as willing to departed? A confirmed Faith is therefore necessary and adviseable in the present case: and the rather, that thereby we may quench the fiery darts of Satan; who if he cannot hinder us of our Crown, would rob us of our Joyful Prospect of it: if he cannot prevent our future Glory, would render us dejected in our passage thither: if he cannot prevail to exclude and banish us for ever from the Presence of Christ, would darken our present comfort by the desire and Hope of it: but more especially at the prospect and approach of Death, for that is his hour, and the power of darkness. But by this shield of Faith, Eph. 6.11.16. we may be able to stand even in that evil day of our dissolution. 2. The Pains of Death. They pray that God would hasten his Glorious Kingdom, and bring them to it; and believe it to be most eligible to be with Christ; yet are loath their own Prayers should be answered, and the end and object of their Faith obtained, through the discouraging apprehensions they admit of a dying hour. Would we not be with the Lord, and know him better, and Love him more, and enjoy him fully? and shall we stick at a little pain, as introductory to so great a Happiness? A Pain that will speedily convey us to Eternal ease and rest; which thousands of Holy Souls in Glory have endured more of, than we can fear. But suppose the Agonies of Death are ne'er so frightful to Flesh and Blood, hath not Our Redeemer a Rod and Staff to comfort us in the dark Valley? Ps. 23.4. Doth he not know what it is to die, and how much we dread it? doth he not understand our weakness, remember our frailty, pity our infirmities, and bid us ask for support and Strength? Ps. 73.2 yea hath he not promised, that when Heart and Flesh shall fail, that he will be the Strength of our Hearts, and our Portion for ever? Shall Ignorant hopeless Heathens, without God in this world, without the expectation of being with Christ in the next, be so desirous of Immortality, as to dispatch themselves, and be their own Executioners, to force an escape from the Body? and shall we resist and struggle, draw back and fear, object and be unwilling, when our Saviour calls us to endless and unspeakable Felicity? Is not this the last Experiment of our Faith, and Patience, and holy Resolution? the last essay of our Christian Courage? Are not the antecedent pains of dying the fruit of sin, no less than the throws and pangs of Travelling Women? and are the Latter tolerable in hopes of Children and their own deliverance; and may we not support the Former by the assistance of a greater and better Hope? Are they at all considerable and worthy our fear, if put in the balance with the promised Salvation to follow on our departure? Are they comparable in the nature of evil, to the blessed Life they lead us to in the nature of good? or comparable to the gripes of Conscience which unpardoned sinners meet with in Life and Death? yea do we not think them greater, and make them worse by our foolish fears, than most do find them? Is not the sting of Death removed, and the Heavenly Mansions prepared and promised? and is it a reasonable request, that God should vary from his settled course and fixed Law, upon our Sole account? will nothing else content and please us, but that Heaven must descend to Earth, or we be in a moment translated thither; to prevent our pain, and supersede the necessity of our dissolution, which we fear will be so attended? As a proper Remedy in the present case, let us familiarize the Thoughts of Death by frequent serious Meditation. Let us view it oftener in our way, that it may not meet us with so much Terror at our Journeys end. Let us admit the Thoughts of a departure with particular application to ourselves, and improve the Funerals of our Friends as a seasonable memento that our own is near. Let us lay open the Picture of Death naked to our view, and urge it to our Hearts, with the Infinite Glory that immediately succeeds, and take in the Death and Promise of Christ, as our assurance of it. And this will reconcile us more to a Departure, and help to overcome our unreasonable fears of pain and sickness antecedent to it. 3. The weakness and declension of our Love to Christ, is another ground of our unwillingness to departed and to be with him. To a degenerate Soul, that is destitute of the Love of Christ, an Everlasting distance would be more desirable than a Local Presence. For that could not make him happy, he would still be as far removed from Bliss by being with the Lord, as the Centre of a Millstone in the bottom of the Sea would be from moisture. But the company and converse of those we Love, must needs be eligible: and the more we Love them, the stronger still will be our desire of being with them; and the more impatient shall we be of every delay. And is it not the sense and secret language of our Hearts, Whom have we in Heaven but Christ? And are we not desirous to forsake this Earth to enjoy his presence? Certainly the growth, and strength, and exercise of Holy Love to Christ, would even render our dissolution grateful in order to it; and make our Hearts rejoice at the approach of Death, as it did old jacob's, to see the Wagons that are sent to fetch us to our beloved Jesus, who is Lord of that Country whither we are going. 4. Immoderate Love to this present World, and our Temporal Life. Were we crucified to fleshly Pleasures and sensual Joys, to worldly Honours and earthly Riches; we should less regret the thoughts of dying, and more hearty desire to be with Christ. For as the pangs of Death are not ordinarily so violent and intolerable to one whose strength is wasted by a pining Sickness, as to him who is arrested suddenly in his full strength and vigour; so will he more easily leave this World, who for some time past hath been dying to it. Gal. 6.14. Were we more crucified to the World, and the World to us by the Cross of Christ, we should not so affectionately hug the Carcase of a dead Enemy, whom we ourselves have crucified and slain; but wait for the Time, and long for the happy hour when we shall leave it, and be gone to our Eternal Rest. Let us therefore make use of all the Christian methods of Mortification, and look on this world as a strange place, and ourselves as Pilgrims and Strangers here; as Exiles from our own Country, and hastening to it: And we cannot but wish ourselves at home, and desire a departure as necessary thereto; and in the Interim sigh to think of the vast disproportion and difference between the slender entertainments of our Inn, and the plentiful Provisions of our Father's house. 5. Blotted Evidences, and the want of Assurance, concerning our Title to the Heavenly Glory. And this we all pretend as the reason of our unwillingness to die: A Sadducee is loath to die, lest he should not be at all; an unprepared sinner, for fear of being miserable; and a doubting Christian, because he knows not whether Happiness or Misery shall be his portion after his departure. For were we well assured we should be with Christ for ever, we could not be so backward and unwilling to be dissolved. Had we any better grounds to hope, that sin was pardoned, and God our Covenant Father; that Heaven would be our Inheritance, and we should not come into Condemnation; we might rejoice to think of our departure, when and how it shall please God to call us. When the Psalmist could say, The Lord is my Shepherd; Ps. 23 4, 6 he could boldly venture upon death, and walk through the valley of darkness without fear of evil: But when distress had brought his sin to remembrance, and made him doubt of his condition, he cries, Ps. 39.13. Oh spare me a little longer, that I may recover strength, before I go hence, and be no more seen. Can you say with the Spouse of Christ in the Canticles, Cant. 6.3 My Beloved is mine, and I am his; you might cheerfully join your Amen, when you hear the Spirit and the Bride say in the Revelations, Come Lord Jesus, Rev. 20.2 Come quickly. Therefore Try your State, and examine yourselves afresh; and endeavour with your utmost care and diligence to obtain a well grounded Assurance; founded on the Testimony of a good Conscience, by comparing the Promises of Remission and Eternal Life with the requisite qualifications and Conditions of them. For if our hearts condemn us not, we shall have confidence towards God, Joh. 3.21 even in a dying hour. To which end, let us endeavour by daily acts of Repentance to obtain a daily pardon. Let us sum up our accounts at the foot of every page; I mean reflect every Night on the passages of the preceding Day: That we may rest on our Beds with the sense of a daily pardon; and be as fit to die, as we are to sleep. 6. Our fond affections to our Friends on Earth, may make us loath to die, though we hope to be with Christ in Heaven. But is not his Bosom more desirable, than the arms and embraces of our dearest Friends and nearest Relations? must we not abandon and hate them all for his sake? Luk. 14.26 i. e. use them as contemptible and hated things, if they keep us from him. Have we not solemnly engaged to do so, by our Covenant with God? and shall we not stand to our agreement? Is there no difference between our Friends on Earth, and our beloved Saviour? How often is an unactive pity vouchsafed in the room of succour; when they need our assistance, or we intercede for theirs! We know if they are unholy, they shall forever be banished from the presence of Christ; and we may well be ashamed to be unwilling to die on their account: and if they are holy, though we shall not return to them, yet we know that they shall shortly come to us. And cannot God instruct them in his fear, order their Conditions, dispose of their affairs, provide for their comfort, and answer all our prayers in reference to them, after our departure? yea hath he not often done so? Have we any Friends on Earth, that are every way so accomplished, as always to delight and please us? or are we so perfectly wise and good, as never to disgust and disoblige them? Is there not some selfishness, design, and private interest; some hypocrisy, flattery, and dissimulation; some inequality, unsuitableness, or inconstancy in our friendships here? Are not the best of those we love, Ignorant and mistaken, erroneous, deceived, weak and impotent: and as likely to defile and grieve us by their Corruption, as to edify and rejoice us by their Grace? but hereafter, when that which is imperfect is done away, they shall all have suitable qualifications to recommend them to our most sincere and constant Affection, and be every way more fit for our Content and Joy. We shall then be never weary of each others company: we shall fully understand one another's mind: we shall live in perfect harmony, and full Satisfaction; without the dread of Absence or fear of Separation. Now if we have some Friends, we have many Enemies; but in the presence of Christ there shall be none but Friends, and such as shall for ever be so: their Persons being more amiable, and their Society more desirable than now it can be. Now if we are pleased with their Converse, we may quickly lose it, Exek. 24.16. and the desire of our eyes be taken from us by a sudden stroke; that we know not how to value or use them, till 'tis too late. And shall we be unwilling, on their account, to departed and be with Christ? since they are hastening after us, and after a few day's absence we shall meet them again, and dwell with them for ever. 5. The Application remains, which shall be only in four particulars, as Inferences from what hath been said. 1. We may hence take notice of the great Efficacy and Power of the Christian Faith and Hope. That notwithstanding our fondness and affection to the Body, and the contrariety of death to our sensitive Inclinations; that yet this Faith and Hope can urge us to desire a dissolution in order to it. 2. We may hence infer, that the Soul doth not sleep in the grave with its companion the Body until the Resurrection; but immediately pass into a state of bliss. For the Apostle to abide in the flesh, was more expedient for the Philipians; for him to Live, Ver. 21. would be Christ, i. e. For the advancement of his glory; how then was it better to departed? or in what straight could he be, whether he should choose a longer Life, or a present departure; if no Blessedness were expected till the final Judgement? And why doth he mention his being with Christ, as that which made death desirable? Is not the presence of Christ with us on Earth, and our serving the ends of his Glory in this world, much more eligible than to Sleep in the grave till doom's day? 3. Is it better to departed, and be with Christ, than abide in the Body? then the Fable of Purgatory is hereby exploded. Were we to be transported by our dissolution, only from Lesser pains to Greater, or from a Life of Sorrow to a state of Suffering, (such as the Romanists imagine their Purgatory to be, equivalent to the Torments of Hell in the extremity of them, though different in duration:) How were it far better to departed, that we may be with Christ? 4. Is it the object of a Christians desire to departed, and be with Christ? and is that far better than to continue in the body? Then let us not Grieve immoderately at the departure of those, who have obtained their wish, and enjoy their desire. Did they long to be with Christ, and choose to be dissolved in order to it? and is it their unspeakable Satisfaction that they are so? and do we express our Love and Kindness to them, by repining at their Felicity? shall their desired Repose, and Rest, and Happiness; be our Torment, Grief, and Sorrow? would we, that contrary to their own welgrounded Inclinations, they should continue longer here on Earth, or return back again from Heaven, merely to gratify our fond Affections? Have they obtained a speedy Victory after a short Conflict; and received the Crown of Life as soon almost as they begun their Christian race; the glorious recompense of Reward, though they had wrought but one hour in the Vineyard, when others must Labour twelve? and shall we mourn like utter Strangers to the Christian Faith and Hope? Would we delay the Glory of God in their Salvation, and defer their Felicity in the blessed presence of the Redeemer; and be content that a Voice should be wanting in the Heavenly Choir, rather than we be Sadned by their departure? Would Parents have their Children continue always in their Swadling-cloaths; or when advanced to riper years, wish them back again to Infancy, and hinder their possession of that Inheritance, which they are born to, and disposed to enter on and enjoy? Are not you yourselves hastening to the Grave, and Hope e'er long to be with Christ? and is it not a refreshing Thought, to consider, that your Treasure is there before you; with their Father and your Father, with their God and Saviour and yours; I mean your Holy Children and Friends whom you dearly Love? The Primitive Church was wont to Solemnize the Funerals of Holy Persons, with singing Psalms and Hymns of Praise to God, for their deliverance and felicity obtained by dying: And shall we refuse to be comforted, for the death of those who sleep in Jesus, and desired to do so; as if in this Life only we had Hope in Christ? Something 'tis true, of Grief and Sorrow must be allowed to Nature, Duty, Custom, and contracted Friendship, and the Honour of the deceased: for they are reckoned to die miserable, who are hurled into the Grave without the attendance of a Sigh, or Tear, or Funeral Lamentation. But our assurance of the future Glory they possess with Christ, (which they themselves preferred to a longer abode on Earth) should wipe our Eyes, and prevent excess. We mourn that they are gone, and desire their company; but we know, they do not wish themselves back again for the sake of ours; no, they are gone to better Friends above, than those they have left below. And were it not for the weakness of our Faith and Hope, in reference to the invisible world; were it not for the remaining Power of unmortified Selfishness, and our immoderate Love of this present Life; were it not for the remissness of our Love to Christ, and the blessed Saints; we could not but desire to be with them, rather than wish that they should be longer with us. Therefore instead of an intemperate Mourning at their departure, let us imitate their Examples, and propound their holy Lives and Deaths as our Pattern and Encouragement. §. 1. SInce the Honour of God's Grace may be very much advanced by our taking notice of the Influence and power of it in Believers: Since to praise and imitate the holy actions of our departed Friends, is the only Communion we can now have with them; and their Example, though they are dead, may yet speak to the Instruction and comfort of the Living; I shall conclude with some brief Account of that Excellent Person, whose decease gave occasion to our present Meeting. §. 2. And knowing the usual Flattery of Funeral Orations, I shall pass over the Advantages of her Birth, the Credit of her Family, the Sweetness of her Temper, (the best Soil for the Fruits of the Spirit;) and the many other natural and acquired Accomplishments, which rendered her Amiable to all that knew her; and only mention some Passages, that may either magnify the Grace of God, or be proper for our imitation and encouragement: And therein shall deliver nothing, but either upon my own knowledge, or from the particular Account I have received from her nearest Relations, and those Reverend Ministers, who assisted with their Prayers and Counsel during her Sickness. §. 3. Through the Blessing of God on a pious Education, and other means of Grace, and in answer to the fervent Prayers of her holy Parents, for the fulfilling of God's Covenant Promise to them and to their seed; we have great reason to believe that she had chosen the Favour of God as her Felicity and End, almost as soon as she was capable of making a deliberate choice. §. 4. And a Life of Seventeen years, (whereof so great a part is lost by Infancy and Childhood) is certainly very short for the growth and ripening of such fruits of the Spirit as she discovered. A Time and Age, when Vice and Vanity are wont to blossom and sprout forth in others. When the Thoughts of Death and Judgement are usually rejected as unwelcome Intruders before their Time; and serious preparation for it deferred to a reputed more Convenient Season. §. 5. But before that Age, her diligent and delightful reading of the Holy Scripture, and valuation of it above other Books, was very admirable and exemplary. Making this Bread of Life her daily food, and tasting such sweetness, and reaping such benefit by it, that even at midnight, while others slept, she would often spend several hours in reading the Bible: Lamenting on her deathbed the Loss of Time by other Books; which could not assist her to a better understanding of her duty, and the mind of God, or take off her Affections from the Love of this World, and prepare her Soul for the Heavenly Glory. §. 6. Notwithstanding this secret serious Piety, her Humility and Modesty was such, as not to make a great noise and show to others, as if the Form of Godliness were the principal or only thing to be regarded. §. 7. For several weeks before her last Sickness, she was observed less to regard the World than formerly; more Seriously to be devoted to God; and more to dislike vain Company, and idle Talk, especially if it carried with it a Tendency and design to disparage others: and in all respects so to demean herself, as if she had received some secret Revelation from God, that her Time would be but short, and her change was near. §. 8. Though before she fell sick, she was fearful enough of that * The small Pox. Disease, whereof she died, yet having taken her Bed, and knowing the Distemper, she professed herself entirely willing to acquiesce in the will of God. And was displeased with any who would have tampered with her Face, or discoursed to that purpose. §. 9 Yea during the whole three weeks of her Sickness, she continued in such a frame; notwithstanding the loathsomeness of the Disease; notwithstanding the Troublesome Prescriptions of Physicians; notwithstanding her own Pains, of which, her Constitution, Breeding and Age considered, she could not but be very apprehensive. And with an admirable Patience and resignation to the will of God, with a great contempt of the Vanities of this World, and an holy Indifference even to Life itself, she desired to Departed: And that not merely to be eased of her Pain, but to be with Christ, and the blessed Society above: or to use her own words, To be with her Heavenly and her Natural Father: And gave this excellent reason for her desire; Lest if restored to health, she should meet with some prevailing Temptations, that might turn away her Heart from God and Heaven: and therefore she had rather be with Christ than put it to the Venture. §. 10. Her Victory over this World was likewise evident by the particular charge she gave to those about her, to let some young Gentlewomen of her Acquaintance know from her, how Contemptible the best of this World will be, when they come to die: and entreat them in her Name, (as her last request, and the Expression of her special kindness to their Souls) that they would not overvalue it. §. 11. As an instance of her submission to the good pleasure of God, and satisfaction in his order: she desired, that her Mother, and the whole Family might join with her in singing the latter part of the 39 Psalms: I was dumb, Ver. 9 and opened not my mouth, because Lord thou didst it. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a Moth. Surely every man is Vanity. Selah, etc. Which she repeated by heart according to the Metre. §. 12. As an instance of her joyful Hope of Glory in the presence of Christ after death, she made those who attended in her Sickness, frequently to read over the 1 Thess. 4. cap. in the close whereof, the glorious Appearance of Christ to Judgement is set forth; and the Happiness of the Saints described, Ver. 17, 18 by being ever with the Lord; with this addition, Wherefore comfort one another with these words. §. 13. With the free use of her Reason, to the very last, God was pleased to give her the great Blessing of a Tender Conscience; and therefore she did not slightly overlook even little Failings without a penitent observation: and some of them such as no man in a judgement of Charity would reckon sinful. Every thing that looked like undutifulness to her Mother, she hearty begged her Pardon for; though nothing considerable of that kind can be remembered to make her need forgiveness: thankfully owning the strictness of her Education, the seasonable Reproofs of a discreet Parent, and even the abridgement of that Liberty which other young persons take, (very often to their prejudice and ruin) as a singular advantage and favour from Heaven. §. 14. In some part of her Sickness, she had some humble becoming doubts and fears of her own state; but having imparted them to a Reverend Person well acquainted in the Family, and heard his Resolutions and Answers; she was better satisfied, and expressed her hopes of Pardon and Salvation through the Righteousness of Christ; who loved her and washed her from her Sins in his own Blood. Yea so far was she from questioning the goodness of God, and the truth of his Promise; so far from doubting of the alsufficiency of Christ's Mediation, the Merit of his Sacrifice, and his willingness to receive returning Sinners: that the believing thoughts of it were her greatest support and joy; saying often in the time of her Sickness, That though her sins were as Scarlet, Is. 1.18. God could make them Snow: though red like Crimson, they should be as Wool. §. 15. Moreover, she did thankfully acknowledge the Mercies of God to her in the former part of her Life: whereof she had very many, both Personal and Relative. And particularly desired, that Thanks might be returned to God for his singular goodness to her during her Sickness. §. 16. She was very desirous of Prayer to God on her behalf; and very joyful and well pleased when she had it: and being at any time asked what particular request she desired should be made to God for her: she mentioned not her Recovery and the lengthening of her days; but the forgiveness of Sin through the Merit of her Redeemer; an humble submission to God's disposal; and a prepared heart to acquiesce in his appointment. And so in one sense she was full of days, though she died very young: being satiated with the Time she had lived on Earth; and not importunate for a longer stay. §. 17. Within a few hours before her dissolution, (of the approach whereof she was more apprehensive than those about her) she was very desirous that a worthy Minister whom she named, Mr. S. F. might immediately be sent for, to commend her Soul to God: Who accordingly came, though at Midnight. She herself joined in that last Office with great seriousness and affection; and afterward returned him her hearty thanks for his great kindness therein, saying, Now I have nothing more to do, but to die: Only requested him not to leave the house that night, as knowing, that his Company and Counsel might administer to the support of her Affectionate Mother, and other Relations, whom she should leave in sorrow, though she herself was passing to Eternal Joy. §. 18. After which she composed herself to rest, and refused every thing that was offered her to take, making Signs with her hand, of her unwillingness to be disturbed. §. 19 In that short space of her Continuance, which was not an hour, she was heard to say, Be gone, Satan! Be gone! Thou art a Liar from the Beginning, and the Father of Lies. O come Lord Jesus. And soon after she said, He is Come, he is Come: And so fell asleep, as in the Arms of her dearest Saviour, or as the Jews Report of Moses, That he died with the Kiss of God. O Death! where is now thy Sting? O Grave! where is now thy Victory? The sting of Death is Sin, and the strength of Sin is the Law: But thanks be to God, who hath given us the Victory through our Lord Jesus Christ: And Blessed are the Dead, that Thus die in the Lord. §. 20. Would to God, that the Account here given, might effectually convince us, of the great difference between the Death of the Holy and the Unholy, of the Righteous and the Sinner: Might convince us, of the great Blessing of holy Parents, and a good Education; and encourage Parents to be diligent and faithful, to be serious, prudent and affectionate, in the Education of their Children; because such a deportment is most likely to be owned by God with the desired Success. And Convince us likewise of the Vanity of Youth, the shortness of our Lives, the uncertainty of our Time, the nearness of our Change, the necessity, reasonableness and manifold advantages of Remembering our Creator in our younger Years: And withal might hasten our Preparations, and spirit our Desires to departed and be dissolved, whenever God shall call us. That following their Example who by Faith and Patience are gone to inherit the Promises, We may at length meet those Precious Souls above, who are gone before us; that with them, and all the Children of the Kingdom, we may be for ever with the Lord, which is Best of all. FINIS.