AN ANTIDOTE Against the Sinful Palpitation of the Heart, OR Fear of Death. Humbly offered to men's serious Thoughts, because sadly occasioned by That Dreadful PLAGUE, And those horrid Fears of Death, that have seized This present Generation in England: whom either greater Sins, or weaker Graces, or both together, have rendered more than ever, Timorous.  
MADE UP OF That Singular and Sovereign Scripture, Hebrews 2.15.  — And deliver them, who through fear of Death, were all their life time subject to Bondage. 
By Robert Tatnall M. A. Sometimes Fellow of Trinity College in Cambridge, and lately Minister of the Gospel at St. John Evangelist's LONDON.  
Isa. 9.14, 15, 16, 17.— For all this his anger is not turned away, but his hand is stretched out still.  
Rev. 1.17, 18. I am the first and the last. I am he that liveth and was dead; and behold I am alive for evermore, Amen; and have the keys of Hell and of Death.  
Psal. 68.20. He that is our God, is the God of salvation; and unto God the Lord belong the issues from Death.  
London, Printed by J. Hayes, and are to be sold by S. Gellibrand at the gilded Ball, and S. Thomson at the Bishop's Head in St. Paul's Churchyard. 1665.   

Perlegi hunc Libellum cui Titulus (An Antidote against the fears of Death) in quo nihil reperio Doctrinae Disciplinaeve Ecclesiae Anglicanae aut bonis Moribus contrarium.  
Joh. Hall, R. P. D. Episc. Lond. à Sac. Domest. July 6. 1665.   

TO THE TRULY CHRISTIAN READER.  
IT is not a time now (if ever) to compliment with dying men and women that poor aid which any serious Christian can endeavour to give, in such a public Calamity, as we all now do, or should deeply lament. The unworthy Labourer in this small Piece of Service must acknowledge so much concerning himself, only for his Apology: That having been some time, till of late employed in London, as a Minister, He cannot but weep over it, in some Conformity to his Great President's weeping over Jerusalem; And lisp that tender Affection, which he cannot express to so great a City. For it is beloved of all, and a City once much in, and ('tis hoped) not now out of God's favour: To be sure not left out of the hearts of some few, who as formerly, do still most affectionately pray for her, though they can do little else.  
The Plague rages amongst us. Good men as well, though I hope not as much as bad men, are obnoxious to this visitation. The latter understand little of the Duty or Comforts manifested in Scripture, Spiritually knowing nothing at all. Such if they will may hear the sounding of God's Bowels and tender Mercies to them, as in some other instances, so not lest of all in those Comprehensive, though SHORT INSTRUCTIONS FOR THE SICK, with some other; very lately made public by an Eminent Labourer in the Gospel, which, with his leave, may be styled His repeated [Call to the Unconverted] in Epitome, or their (Now or Never) indeed. The Lord make those Instructions as effectual, as they are most opportune and importunate too with men's souls. Surely the endeavouring of sinner's conversion, especially at the brink of the Grave, must needs be a work of Sage Prudence, and an Apostolic Spirit. But who is sufficient as for that, so for the rest of the Labour? viz. The Edification and Building up of Souls in their most holy Faith, when their bodies are near ruin? Truly, be that now questions (who is?) must answer for himself, that he of all men, is not: Who yet counts it his great Duty to deplore it, as well as to confess it: And whilst he laments his own evident insufficiency; to rely upon that sufficiency which is of God; both to Direct, Assist, and Bless the meanest of all his Labourers.  
As for good men and women, who are so, though they can scarce themselves think so, yet they are Christ's flock; And the Sheep and Shepherds too, cannot but chief tender their good. Now 'tis clear that Death is near them as well as others; Yea some of Gods most precious Children have been sick of the Plague, none that I know do much doubt it to be King Hezekiahs' sickness unto death; Nay, some have died of it, as a most Eminent Minister of this City not long ago. And 'tis not questioned by some considerable Divines, but that many of the converted Corinthians died of the Plague, as well as others of them were much visited with it, so that many were sick, and many weak. Whereupon some may say, there may be no peremptorily asserted ground for a good man's looking on himself as unconcerned, and exempted in a common danger and calamity. But however it must be remembered, that a good man hath no reason to fear the fear of the wicked, whilst he hopes not their hope: He having more reason than any wicked persons have, to wait upon God for a special Protection; if the ninty first Psalm be a part of his Charter, as no doubt it is. Yet notwithstanding I find a great Terror upon this Plague even possessing Good as well as Bad men. Which I am the more troubled at; because as good people have less cause to sink and faint away; so Christ by their dispondency hath the less Honour. Which two inconveniencies much sadder than a Plague, O that I could, as a poor Instrument, if not remove, yet abate, at least in some: O let Saints bear up, and stand in the Gap, or Breach: Aaron you know run into the midst of the visited Congregation, and stood between the Dead and the Living making atonement for them, till the Plague was stayed, Numb. 16.47, 48. Hath Christ made his people a Royal Priesthood to offer up Spiritual Sacrifices acceptable by Jesus Christ? and shall such run from the Congregation? I mean from their Duty, their Calling, their Charge, their own people, yea God and all, in vain? O let Christ be honoured for the increase of whose Kingdom, by the conscientious labours of God's Children in their places, The world both doth and shall stand through God's mercy remembered in all his Judgements, even till the great and general day of the Lords Tribunal.  
There are indeed no greater Motives to any good Action, or endeavour, than the advance of Christ's Honour, and of the Holiness and Happiness of poor souls, who may, if they be wise, become with Abraham strong in Faith, and so rewarded with strong Consolation, that believing so, with him, they might rejoice with joy unspeakable, and full of glory, not only after, but also before their death. All which is plainly intended in the Subject, or Scripture here presented to such as would be serious and safe. Which Design of God, and interest of man, if it be sincerely espoused in the ensuing Discourse: God will I hope in mercy pardon, and every good person pity his infirmities, who in pity prays for a blessing of God upon this, and all other means to be used by such as are sick of the fears of Death before they are visited. Who therefore will not surely, when a Cordial is brought them from the God of Heaven, fling Glass and all, in contempt at the poor Messenger; who is  
(Christian Reader) Thine in the LORD hearty, R. T.   

An Antidote against the Fears of Death.  Heb. 2.15. 
And deliver them, who through fear of death were all their life time subject to bondage.  
WHen the serious thoughts of Mortality and Eternity do awaken our spirits to look about us, whose Bodies, when once God is angry, are but dust and ashes under a consuming fire: When Pestilence, War, and Famine are at the doors, and look in, yea, enter in at the Windows, closely following Poor men and women, as Phinehas did Zimri and Cozbi into their very Tent to slay them: When Gods Prisoners are shut up from all comfort and Company of this life: Then, surely then, no fellowship like the fellowship of Christ's sufferings; No Sanctuary like his Sepulchre, No Physician like him, whose blood is of infinite value and virtue too; No Deliverer from the miseries and fears of death but this Jesus; this Christ that died. For his Death affords bread broken and ready prepared to refresh and revive both the living and dying: His blood shed is the best Weapon salve, or Plague-water; the only Preservative of all those that have received the Arrows of the Almighty, and the Messengers of Death; whether we consider Famine, Wounds, or Plague of men's own hearts, or bodies. But it is comfort against Death in general, and the fears of it, that I design for the benefit of the Saints timorous souls, partakers with me of flesh and blood, who must certainly, and may suddenly die: And blessed Eternally be the Lord Jesus, it is his Grand and special design, who because the children did partake of flesh and blood, and too much communicate in its fears of Death, did himself take part of the same; he lived and died: That so feeling the bitterness both of the life and death of flesh, he might as comfort his people in all their tribulations, so especially deliver them, who through fear of death, were all their life time subject to bondage. I need not tell you a thing so obvious, How that Christ in his highest pre-eminence is the theme of this Epistle to the Hebrews; which after a glorious and singular manner displays the honour and excellency of Christ before the eyes of all, both Jew and Gentile, who are too too prone to have very base and low thoughts of his Incarnation and Humanity, much more of his Death and Passion, I shall therefore more narrowly acquaint you with the import of this Text: The which, with the preceding verse, is enough by God's light to give us a soul animating and transforming view of Christ. Where we may see him triumphing with all his elect Soldiers, some worthies especially, over Death and Hell, and the Devil too. 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 destroy him that had the power of death, that is, the Devil; and deliver them who through fear of death, were all their life time subject to bondage. Wherein you have, as in the Coherence, not only Christ's and the Saints death, but also their victory over it. In the Text itself you have these two parts:  
1. The Saint's misery by nature, not only to die, but before hand to labour under the fears of death; their subjection to bondage, with the continuance thereof; All their life time.  
2. Their deliverance by Christ; And deliver them who through fear of death were all their life time subject to bondage. Where you see their deliverance is very comprehensive. And deliver them: Their persons are gloriously delivered; whether you respect death itself, the power and sting of Death, or the fears of Death, or that bondage upon the account of those fears, which renders their life most uncomfortable. The deliverance by Christ bats none of these. Now there are some words and passages in my Text to be opened, that I may clear my way to the Doctrines which are to be found in this blessed Scripture; Being all such, as highly concern all mortal men, especially in a time of great mortality.  
1. Then, what Death is this? Which is brought in here as a King of fears, so terrible, that the Devil seems to be but its Viceroy; who would never be so dreaded, were it not for death, from which he receives power to Captivate and tyrannize over the poor Consciences of men, that are cowed with guilt, and enfeebled with the hand-writing against them in their own breasts; who when most carnally asleep, do notwithstanding now and then sadly dream of some sudden reckoning and dreadful execution.  
2. What are these fears? Seeing fear of Death is so natural to, and common amongst the Saints.  
3. What is meant by being subject to bondage? Are not all Saints more or less subject to many sad fears of death? Even those that sometimes can vaunt over it with the Apostle Paul, may sometimes also fear least at death they suffer shipwreck, and become Castaways.  
4. What is meant by all their life time? What deliverance if all their life time so subject?  
5. What is this deliverance, wrought thus for the people of God by the power of Christ, and the transactions of his death? To these reasonable demands, briefly.  
First, What Death is this here meant? It is unquestionably natural death; the dissolution or departure of the soul from the body: The body one way to the dust and grave; the soul another way, even to God that gave it. This is the Death here spoken of; The more terrible for the certain judgement of all, and Eternal damnation of most, immediately consequent thereupon. Now inasmuch as a little before the Text, flesh and blood is mentioned, which most shrinks from death, as that part of a good man's nature that suffers by death the only damage: And in as much as Christ therefore took part of the same flesh and blood, and so therein tasted death for every man; it is but plainly absurd to doubt that natural death is here meant.  
Secondly, What are the fears of Death here spoken of? Seeing fear of Death is so natural to, and common amongst the Saints. The Text will answer for me; the latter expression in the words resolves you. They are slavish fears, not natural or filial. Such fears as when in any measure in the Saints, have a certain tang of the spirit of bondage; Fears which do debase the ingenuity and confidence of children; As Saints are called just before the Text, For as much then as the children are partakers of flesh and blood: And so thereupon indeed are naturally subject to great fears, and by sin, to much bondage too in their sense and apprehension of Death; therefore Christ took part of their flesh, that he might deliver those who by reason of their flesh and blood were subject to great fears of death: That so he might recover them into the just temper, ingenuity, and liberty of the children of God.  
Thirdly, What is meant by being subject to bondage? Are not all Saints more or less subject to very great and slavish fears of death? Yea, such as can sometimes vavat over it with the Apostle Paul, do yet sometimes also even fear least at death they suffer shipwreck, and become Castaways. I answer, It is not to be understood that any are so delivered, as to be quite rid of these fears, or of all proneness to, and possibility of them; that they see and hear of these enemies no more. For according to such a kind of meaning; the deliverance could not be wrought till after death; after which Saints shall neither sin, nor sorrow, nor fear, nor be in bondage any more. If such were the sense, than the words of the Text should not run as they do thus, [Who were all their life time subject to bondage,] but who were, and still are, and shall be till death subject to bondage, yet who indeed shall after death be perfectly delivered from the fears of Death. Truly, as the Text can by no means admit or bear such a reading; so no reason can make clear sense of it. For to be freed from the fears of death, declares death not past but to come, and so notes a deliverance wrought in this life. What great purchase were it, should a man undertake to deliver me from the fears of that evil, which I have already quite passed through? So absurd is it to imagine, that Christ's actual delivering of Saints from the fears of Death commences not, or gins not, till both Death itself, and the fears of it too, are all naturally together with it first passed; and quite gone. Nay, truly the wickedest man dying in his sins, may be as properly said to be delivered from the fears of his natural death, a moment or two after he is dead; for how can he fear what he is sure is irrecoverably passed? 
Job 1.14.  If a man dies, shall he live again? Nay, shall he die again? So that if this be all Christ's death doth for the Saints, that when they be dead they should not fear dying, or a past death; it then doth but actum agere, doth but what is done to hand by every one's death it self. Well then certainly Christ's delivering Saints from the fears of death must denote death not past, but to come unto the delivered. And thereupon Subjection to bondage, cannot signify any proneness to, or possibility of some evil fears of death, as that from which the Saints are in this life delivered; But somewhat more concerning, and indeed more miserable, plainly and Emphatically given out in that very significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] For this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we find rendered in the Text subject, signifies such as are bound, held fast; some rendering it, obnoxii, some obstricti, some qui tenentur, all agree in the same notion, of its importing as much as bond, held fast, manacled or fettered: Held fast as a bird taken in a snare, or a Malefactor arrested by a Sergeant, or as a condemned man manacled and fettered against the day of Execution, and so held fast as to be in hourly or frequent fears of death; which whether it be the constant condition of all or any of God's people all their days, comes next to be considered.  
4. What is meant by all their life time? What deliverance if all their life time so subject? I answer, it is plain, that by all their life time, must be meant all that part of their life time, before they come to enjoy the benefit of this deliverance by Christ; and is equivalent to [All their former life time,] looking backwards to their first, not forwards to their last breath. That the time passed of their life is only here intended as the time of this their bondage is clear in the very Text; [Who all their life time were,] not still are or shall be: But only who could never otherwise all their life time or before, get any true freedom from these fears, and this bondage but by Jesus Christ, and that upon the most serious meditation and due application of the merit and designs of his Death. So then the Saints are not all their life time, enslaved, bound, and as it were manacled and fettered in prison; but coming to a right understanding of Christ's death, they are wonderfully set lose and at liberty by Christ: So as not to be held fast in the clutches of Satan; although all their life time before, Conscience and the Devil held them fast by the fears of Death and Judgement After which Liberty so obtained, none of God's people are quite taken prisoners, held and bound hand and foot, as we say, with these fears; though alas, many times sorely assaulted. The Devil may be so bold as to arrest them with these fears, but can never altogether captivate and enslave them, much less carry them away as it were to the strong Hold, and detain them under the power thereof. Where ever he finds God's children arresting them with these fears of death, he finds them in priutledged places, as I may say; his Arrest is against the Law of God; the Gospel Charter. And there is one, especially, if fled to, and called upon, that will take off the Arrest, even Jesus Christ, the Captain of their Salvation, and powerfully deliver them from the Devils black frightful suggestions, and all those astonishing fears; having destroyed him himself, and already put him to his fearing and trembling. That through death he might destroy him that had the Power of death, that is, the Devil, and (So) deliver them, who through fear of death, were all their life time subject to bondage.  
Fifthly, What deliverance is this? Wrought for the people of God by the power of Christ, and the transactions of his Death. It is a deliverance so described here, (to observe the Logic of the Text,) as that it directly carries our eyes to behold, First, The Deliverer himself, Jesus Christ. Secondly, The misery he delivers from.  
First, The Deliverer himself Jesus Christ. And therefore we are to consider:  
1. That it is a deliverance designed and intended by him; That he might destroy him that had the power of death, that is, the Devil, and (also that he might) deliver them who through fear of death were all their life time subject to bendage. By taking unto himself flesh and blood, By living and dying, this was his great Design to deliver poor mortal men from the fears of Death. Great Comfort surely! He, he, will not fail of his end. How great is he who disappoints the devices of the crafty, so that their hands cannot perform their enterprise? And there is none that can control him, or hinder him in his design, who ran down the Devil himself that stood in his way. He was so set on this design of delivering his children from the fears of Death, that he destroyed the Devil, who had the greatest power of death to oppose him.  
2. As it is a Deliverance designed, so purchased by him, at the price of his Death. He tasted death for every man, that he might deliver, &c He purchased with his own blood the deliverance of his people from the fears of death.  
3. As designed and purchased, so really and actually vouchasafed; he destroyed the Power of the Tyrant who detained them as slaves, and set them at liberty. As it was said of Herod; He was dead that sought the Child's life; so may it be said of the Devil; He is destroyed that enslaved the poor Consciences of mortal men with the horrid fears of Death 
* Hoeprostratus est (Diabolus) ut pro nihilo hab ndus sit, ●o si nullus fore. Calv.  And they that are in Christ are not under his power; so it may be said of them only that they were subject to bondage, closely held to it; but now they are lose and at liberty, to serve God without fear in righteousness and holiness all the days of their life. But now,  
Secondly, This Actual Deliverance is further described so as to lead us to the Consideration of the misery from which Christ delivers his people, and that under those words; Death, Fears, Bondage.  
1. From Death itself, I mean the misery or curse of it. It is true all Christ's redeemed ones dye; or, are translated: But Death is not death to them; but rather a mere shadow; and whilst it is a sad reality to others, it is truly but as a sleep to the Saints. It is said therefore of the best mere men, 
1 Kings 2.10. 1 Kings 11.43.  they slept with their Fathers; But of the Best and Greatest God-Man Jesus Christ, that he died; He tasted of death for every man, as you have it a little before my Text, that is, for the good and advantage of all the children. He tasted for them, (it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) he drank up that Cup; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, mortem sentiret, Metaphora sampta a Propinato chalice, ex scripturae more, quem etiam servalt Christus in triplici illa sua oratione, cum ad mortem properaret, Vid. Joh. 8.51. Quibusdam etiam placet, istud eò referre quod vere quidem mortuus sit, Sed tamen mortem quasi degustarit duntaxat, ut qui mox resurrexerit: quâ ratione dicuntur etiam no●nulli bonum dei donum guflare, quod mox evomant, infra, 6.4. Sed hoc non placet. Beza.  He tasted so as they never do, that they might not taste the bitterness of Death. He tasted it for them, they only as it were kiss the Cup. Christ died, they sleep. Now who will say, that sleeping is dying indeed; that it is a misery or imperfection to fall asleep: Unless we can think Adam to be miserable in innocency, and fallen before his wife tempted him, or was yet made of him; for he was asleep when Eve was form of his Rib. Sleeping then is not a misery, no more is the Saints death, who fall asleep in the state of the best innocency by the righteousness of Christ. There may indeed be some similitude in the Saint's death unto the imperfection, and (which sweetens the matter) unto the necessity and refreshment of sleep, taking it at the worst, after that the Fall had decayed men's Constitutions and Tempers. There may be, and often are toss and wearisome tumblings on a death bed, and sometimes, anguish, agonies, terrible Convulsions; but these are only like the difficulty, which a weary Traveller meets with in falling to sleep; whose sleep is nevertheless sweet to him: Or like the terrible dreams a healthful man may have in his sleep, which are more disturbance to his fancy than senses: For usually the body is past sensation, or but of a very dull sense and feeling in such gasping difficulties: Such Convulsions frighting more the Beholder than the Patient; and are but (as I may say) the sad dreams of a dying man upon his falling to a deep sleep: when he awakes, all is well: for he did but dream it was ill with him. But however that soul is but little concerned in all this, which is delivered by Christ from the proper pains and terrors of Death.  
2. Christ delivers from the sting of Death, Sin, which is remarkably signified in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Text, which with a Genitive, as it is here, is used in good Greek Authors, to signify the Obligation of guilt to a due punishment of a broken Law: And so consequents here to Death, the wages of sin, which terrifies at distance, and enslaves the Conscience. [Subject to Bondage] that is, by the guilt of sin, to the enthralling fears of its due punishment, Death 
* Beza therefore renders that part of my Text thus: Quotquot metu mortis p●r totam vitam Damnates erant servitatis.  But from this sting of Death are Christ's children delivered, witness the Apostle Paul, 1 Cor. 15.56, 57 The sting of death is sin, and the strength of sin is the Law; but thanks be to God who giveth us the victory through our Lord Jesus Christ. Victory by Christ, or deliverance from the sting of Death, made him sing, O Death where is thy sting? Death is but as a Serpent to be played with, because the sting is taken out, to be scorned therefore, rather than feared. So that you see, the safety and sweetness of this deliverance by Christ consists in his disarming this enemy, pulling out that only bitter and mortally wounding sting of Death, Sin.  
3. Christ Delivers his children from the slavish fears of Death and the very sad bondage of them; This indeed is the top and perfection of this deliverance; The very express notion of the Text, and must be made out in the sequel of the Discourse. To all which resolves may be added: That as this happy deliverance is the real portion, and really enjoyed privilege of real Saints, (Christ tasting death for every man, who is of that blessed Fraternity, the children of Christ; as they are called by Christ himself a little before the Text, v. 13, 14.) So also must this deliverance be acknowledged upon the first enjoyment at least, to be not suddenly perfect, through the weakness of believers faith, yet notwithstanding it is sufficient through Christ to bear them out in all their encounters, even at length unto Conquest, yea, Triumph too. Thanks be to God who gives us the victory through our Lord Jesus Christ, and makes us without fear sing, O Death where is thy sting? For as God, even so Christ gives all his benefits liberally, and upbraids not, and that without any difference or respect of persons, to all that ask in faith without any wavering. His blessed will is, That his free born children should not only have life, but have it more abundantly; that is, comprehending naturally this instance, That they should be more and more abundantly freed from the servile fears of death, not only from the domineering prevalency, but the disquieting presence of them. Now the words lying open to view, you have a most fair prospect of great and sweet variety; which naturally springs up, out of this most fruitful field, that if digged and searched will yield very holy meditation and discourse.  
Concerning this Scripture, I may say truly in the words of the Apostle Paul, when he was comforting timorous souls under their fears of Judgement, and so very pertinently to my business in hand: Behold here, how our Lord Jesus Christ himself, and God even our Father, who hath loved us, and given us everlasting consolation and good hope through grace, do here comfort your hearts by the most warm breathe of the Holy Ghost the Comforter, who indeed is then a Comforter, when all else are but miserable ones. His Cordial here is very singular and sovereign, the Ingredients very precious and various, and not a little conspicuous in these following Doctrines; some of which are raised from the fourteenth verse immediately preceding my Text; some from both verses together; and some from the Text itself only.  
1. The fourteenth verse exhibits to you these seven Doctrines.  
First, That the unconceivable love of the Son of God to his dear children, made him come down on earth and become man.  
Secondly, That Christ in his humane nature is as very man as any of the Elect, his flesh and blood not only being like ours, but part of our substance. He also himself likewise took part of the same: So that he himself is of the same stock of Adam and Eve as surely and verily as any of us.  
Thirdly, That sinners out of Christ are under the sentence of Death, such as are not Gods Children are under the Devil their father's cruel severity, that is, under the power of Death; or, That Satan hath the power of Death over all such as are not delivered by Christ from his Power.  
Fourthly, That Christ hath destroyed this his power, for the sole benefit of his children, true believers.  
Fifthly, That the way how Christ overcame Satan, and destroyed his power, was by his own death. Or, Christ by his own death conquered that Tyrant the Devil. Which destruction of the Devil by the Death of Christ, because alleged here by the Apostle as Christ's intermediate end, in subserviency to his Grand design of delivering his children from the fears of Death, I shall only a little pause upon. The Devil was no sooner our enemy, but Christ was his. The Devil said to our first Parents, Ye shall not surely die, but Christ only made it good. Though the Devil meant nothing less, yet Christ nothing more; see the Devil in his colours. First, he tempts to sin, with a surely thou shalt not die, and yet presently upon the Commission of sin, he torments with a surely thou shalt die. He speaks his own plainly when he tempts to sin, but he speaks in appearance God's words when he tempts to despair. How much harder than is it to resist his temptations to despair of pardon, than it is to resist those his temptations by which he would bring us into a sad need of it. But he is a Liar in both. For he spoke in his first temptation to sin against his own judgement, who verily thought man by sin would most irrecoverably die, and that for ever. And when he tempts all men to despair with a surely ye shall die, he knows he lies. For Christ in all Ages effectually delivers all his Children. Whether Satan say, thou shalt not surely die before sin committed, or thou shalt surely die after sin committed, he knows he lies; in the one he lies against the truth of the Law; in the other he lies against the true meaning of an Enacted Law; in the other he lies against the truth of the repeal; or in the one he lies against the truth of God's threats, and the condemning power of the Law; in the other, against the truth of God's promises, and of his incomparably glorious Act of Indemnity. He thought indeed seeing he could not be exalted above God, he would become a petty Tyrant (as his ambition thirsted) over poor mankind, and thereupon laboured to bring man by sin under his power, the power of death; but wherein he dealt proudly Christ was above him; Christ in man's nature died for man; so that though in as much as Christ died the Devil bruised his heel, yet Christ by his own death defeated his design, and bruised his Serpent-head, which he will not be able to get healed for ever: whereas Christ only was dead, but is alive, and lives for evermore; as before by death to vanquish him, so eternally by the power of his Life and Reign to keep him under, in chains of darkness; and also to deliver his children from his power of Death; who though they sleep, yet shall wake again Eternally.  
Sixthly. That Christ's death conquered the Saint's death; even the power of it lying much in the hand of the Devil, was destroyed with him. Death is our enemy, Christ encountered it for us, in our stead; verse 9 the Apostle, speaking of Jesus, says thus; That he by the grace of God should taste death for every man; for him. He conquered our enemy death, by dying, by bearing, and so breaking off from us all its malignant force, that it cannot reach us therewith when it ruffles most. It is our last enemy, but already conquered by Christ. Christ's death it is the Saints life in Death. Christ hath given death its death's wound; and though at its last gasp it would lift up its self, and grin upon a dying Saint; yet behold all its venome-teeths are dashed out by the power of Christ; and its sting to seek. It lays only upon him a cold and feeble hand, but cannot break a bone, as I may say, not do the least hurt. It only rocks the body asleep, and makes way for the soul to enter into its Master's Joy, unspeakable indeed and full of glory. As the Devil, whom Christ rebuked in the possessed, tore and rend the body, it is true; yet durst not but come forth and departed; and though the body was left on the ground as dead, yet it quickly appeared to be alive. So death may tear and shake a Saints body at its dissolution, and leave it for dead on the ground, yet it hath no more to do to touch it; the very body (as the grain sown in the earth is a springing up, though at first flowly, with a new life;) I say the body shall in spite of death live again gloriously at the Resurrection, and never die; because death is conquered and destroyed for ever by Christ's death, who was dead but is alive for evermore, Amen. Neither is the Saints sleeping at their dissolution, a bare piece of Rhetoric, but a most real notion: Wicked men's bodies may be said indeed most properly to suffer death; for though they also shall rise again, yet it is to lead a life in those raised bodies worse than death. But now Saints bodies are, whilst in the grave, really united to Christ; which real union of their dust to Christ, is a glorious security of their bodies blessed life, which the former bare union of their souls and bodies together before death could never give them.  
Seventhly, That seeing Death and Devil was thus to be destroyed by Christ, it behoved Christ to be a mortal man to die, as well as God-man thereby to conquer Death.  
2. From the verse immediately preceding, together with my Text, these two Doctrines:  
First, That as Christ by his Death conquered the Devil and Death: So also by the same Death of his, he delivered his children, true Believers, from the slavish fears of their own death.  
Secondly, That there is none but Christ's children can have solid and true courage against Death. Not a free man in the world, but a true believer, all the rest are bondslaves, fearful, the Devils prisoners. Whatever fool-hardiness there may be in the world, falsely called valour and contempt of death; yet it is far exceeded in the same kind, by the more sinewy strength and daring boldness of many brute beasts: And in them rather it is valour; in man madness: The Brute dares to die, but man more void of strength and reason, dares die and be damned too. But sure all such men in their natural condition are past feeling, or Cowards only to themselves; so unreasonably dastardly, as to dare rather to look death in the face than their own awakened Consciences. For they that seriously meditate and know both themselves, and Death, and Devil, instead of pretending valour, must needs yield themselves Captives to the fears of Death: for stouter Creatures than sinful, wicked, unregenerate men; even the Devils themselves under guilt, do fear and Tremble.  
3. From my Text alone, only these three Doctrines.  
First, That there is a natural fear of Death as well as of the Devil, rooted in all men's hearts always, whilst they are out of Christ at least. I say always, Though not always felt, yet easily awakened; as, by raging guilt, a tempting Devil, and sore judgements inflicted on them by an angry, yet most righteous God, visiting their Iniquities.  
Secondly, That this fear puts men in bondage. So that they dare not by reason of sensible and evident danger of distraction, meditate seriously upon death, God's judgements, or Hell, so clearly and confessedly deserved by themselves.  
Thirdly, That Christ is the great Deliverer of his People from the slavish fears of Death. I shall, God assisting, as it concerns me, duly eye all along the death of Christ, by the which Death of his He doth deliver his People from the fears of their own death; yet intending to speak as briefly, and with what advantage I can from the Scriptures to this singularly comfortable Doctrine, I shall take the latitude, which the absolute consideration of the Text clearly gives me, according to the Doctrine already laid down in these words.  
Doctrine, 
☞  That Christ is the Great Deliverer of his people from their slavish fears of death.  
It is the will of this great King of Saints, and Prince of Peace, that all his People should live up to their privilege and his honour: Not as sins, much less as the Devils or Death's slaves, but as Children. Christ is called, the Everlasting Father; and here before my Text he himself owns, and answers to that name; Behold, I, and the children which God hath given me. Christ's great design is to make his children, children indeed, free indeed from the servile fears of Death. This Prince of life, as he is called, Acts 3.15. will not have his children slaves to death; no, nor to the Prince of Death the devi●. The Method in prosecuting this truth, shall be by the Lord's concurrence, First, To prove that the Lord Christ is such a Deliverer. Secondly, To show how he actually manages this deliverance of his Saints from their fears of Death. Thirdly, To Apply.  
First, Then to prove that the Lord Christ is such a Deliverer: For such a glory of our blessed Saviour is highly worth the beholding; yea, men and Angels displaying; and therefore not a needless thing to prove. It is never sufficiently seen and admired. This considerable and comfortable part of the Saints deliverance by Christ, is one of the fairest and rarest Jewels in the Diadem of this King of Saints. He is the Deliverer of his people from the fears of Death. Therefore as the Apostle says a little below my Text, Consider then the Apostle, and High Priest of our Profession Christ Jesus; Consider well your great Messiah; O Saints, behold your King. See then,  
First, He hath power enough thus to deliver. Is he not God man? And indeed what is a Jesus, a Saviour, a Deliverer without Power? But can his power conquer his people's Enemies, and their fears too? With Jesus all this is possible, and more too. See the power of his Sceptre, Heb. 7.25. wherefore he is able to save them to the uttermost, that come unto God by him: Not only then from all enemies, but from all fears in the way. To the uttermost; As, from the misery of Death itself, so from its kill fears. Now consider a little; will deliverance from the soul-disquieting fears of death, be looked upon and judged a proper, real, yea, great Deliverance? And shall not Jesus be the Author and finisher of it, who can save to the uttermost? This is not surely below or above his power that can deliver to the uttermost. Nothing truly deserves the name of Deliverance, but this expression (to the uttermost) comprehends it, Luke 1.74. These you see, deliverance out of the hand of enemies, and serving without fear go naturally together, and will Christ separate them? Now can Christ thus deliver from the fears of death, because to the uttermost those that come unto God by him, and yet a soul that comes unto God by him, never so delivered? How is it possible? The Philosopher will laugh at this doubt or denial, with his Frustra est potentia quae non producitur in actum, That power is in vain that is never exercised. Can the Sun withhold the force of its power to heat, from any thing it shines upon? Can a Mother forget her Child? So, can the Everlasting Father forget his? Can Christ withhold or deny the effectual influence of his power to deliver to the uttermost them that come unto God by him? When once this Sun of Righteousness is risen with healing under his wings upon any poor soul, the warmth of his continual beams, ever and anon breaking through all clouds and overcasts, cannot but dispel and work out of that soul all the chil fears of Death.  
Secondly, As Christ hath power to deliver his people from the slavish fears of death, so also an indispensable obligation thereunto lying upon him as Mediator. This is an invincible argument with the former: And if you consider well in whom this power resides, you cannot have the least scruple or darkness in this Point; Who is it then? Truly, God-man, the Son of God and of man; who is what he is as a Christ, a Jesus, a Saviour, for the real and effectual good of all his people, who cannot, if they will, but sooner or later, in some measure, as really partake of every virtue and benefit of Christ's death, which they stand in need of; as ever Christ did partake with them of the same flesh and blood. For as Mediator he is obliged to save to the uttermost, 1 Cor. 1.30. But of him are ye in Christ Jesus; who of God is made unto us (as) Wisdom, Righteousness, Sanctification, (so) Redemption; Christ cannot and will not deny any real Saints that universal and full Redemption and deliverance which. God hath made over to them in and with his Son. The world out of Christ cannot claim a comfortable interest in God's power, whom they have perfectly disobliged, and can by no manner of proper merit oblige him again. But now Saints may claim an interest in Christ's power to save them to the uttermost, because he is made of God to them Redemption, without any exception of so considerable a Redemption, as this is, from the fears of death; or indeed without possibility of any such exception. For if Christ be made to the Saints Righteousness, the Law is satisfied, the sting of Death, sin; and the strength of sin, the Law, is all quite taken away by a pardon given us through Christ's satisfactory and meritorious righteousness. If Christ be made Sanctification to us, the power of sin is also much subdued, so that the heart's courage is no more so weakened by sin, nor such an enmity against, and thereupon such a suspicion of God's wrath maintained, as before; nor in a word, such a spirit of bondage again to fear, as formerly. And then if Christ be made wisdom to us, he gives us light, whereby to discover the truth and benefit of all this grand provision for our souls peace and rest: What then can his being made Redemption to us be more, over and above, or less? Then his rescuing our hearts and consciences from the slavish and foolish fears of any damage by Death, that penalty of the Law, the wages of sin, the worst that can come. Christ removing the guilt of sin as our Righteousness, and the power of sin as our Sanctification, and also removing our ignorance of death's impotency in such a case to hurt us, as our Wisdom, hath left nothing to be done more, or in the next place as our Redemption, but the removing, also the impotency of our hearts in such unreasonable fears of Death, which he hath so disarmed not only of weapon, but of power also to hurt us. Now all this he is obliged to do for the Saints; For how is he made all this to them, if it reach not their souls? Separate not what God hath conjoined in your Saviour, one and all in some measure is every Saint's portion. They cannot ask more of each than is prepared for them in the fullness of Christ: Nay, not more than they have clear title to, as much now as ever any Saints had in any former ages, because Christ is made of God to all Saints in full; Wisdom, Righteousness Sanctification, and Redemption. Poor souls, power in God for your good you can hardly conceive, sigh by reason of sin he that made you by his power, may refuse to save you by his power; well, yet power laid up in Christ for you, may well encourage you. God hath therefore lodged power in Christ God-man, to let poor Saints, believing in him, see their interest in it, and marriage claim to it; to let them know, he would have his power actually deliver and save them to the uttermost. Go to God by him, and he is not only able, but obliged to carry you to God without fears in the way: It being his very Office; as God's High Chamberlain, one set over the house of God for this purpose, Heb. 10.21, 22. But to support this with another Consideration.  
Thirdly, As Christ is able and obliged, so willing and faithful; as willing as able, and as faithful as obliged thus to deliver. Truly this with the first, I mean his willingness, faithfulness, and his ability, (which was first mentioned,) might easily be granted by any that consider the Person, God-man, here spoken of; yet because it makes much to this present purpose I must show you some Scripture, that commands us to consider this in him, as Heb. 2.17. Wherefore it behoved him in all things to be made like unto his brethren, that he might be a merciful, and faithful High Priest. Merciful; He took our nature, our very flesh, that he might be more tender of, and merciful to us in our danger, and fears of dying; which by reason of flesh and blood are incident to us▪ And then faithful, that is, so sensible of every thing, tender and pitiful, as faithfully to improve his great Ability to save and deliver to the uttermost. As his power is large to the uttermost of our misery and fear, so his faithfulness is as large as his power. He must then of necessity be an actual deliverer of his people in all points, not only from their Enemies, but from their servile fear of them: As from Death's misery, so from the fear of it, that they serve God without any such horrid fear, in righteousness and holiness all their days. And the reason is cogent; for in him concur sufficient ability to save, and an indispensable obligation thereto from the immutable purpose and appointment, mutual agreement, and mercy, both of his father and himself, and also particularly a great obligation from the power of his Sympathy with those whose natures and flesh he took up; and then as sufficient ability, and indispensable obligation; so infallible faithfulness meet gloriously in this blessed Jesus, and speak him an Almighty Deliverer of his people from the fears of Death. Doth not all this appear? He died. Who could, who would so die?  
Before his death he cried; Let this cup pass: that so no Saint might fear its approach: He at his death cried out, My God, my God, why hast thou forsaken me? That so no Saint might at his own death cry out fearfully, as forsaken of God. Those his cries proceeded from mighty and meritorious pangs; Thus each peculiar pain was appointed for our particular healing; as these mentioned, for the curing us of the painful fears of our death; and they are also great demonstrations of Christ's mercy and faithfulness unto us unto the last: Who else might easily have had more than twelve Legions of Angels to have rescued him from the rest of his Passion: but he was cruel to himself, merciful and faithful to us.  
Fourthly, Christ is a Deliverer of his people from the fears of Death; because he cannot but be faithful as to his children's good, so to his own glorious design. Where Power, and Resolution, and unchangeableness meet, what can hinder the accomplishment of a design? Christ's power of delivering from the fears of death hath been evidently proved; His design is manifest in the Text. He assumed humane nature, THAT he might deliver his Saints from the fear of Death, and whilst he bears about him that Humane Nature, how can he but be constant to his design in taking it up? He that lives for ever to make intercession for his people, hath not in vain the Keys of Hell and of Death.  
Fifthly, He hath accomplished and achieved such things for his children that naturally bring about this their freedom from the fears of Death. To suggest the most weighty.  
First, He died not only in their nature, but in their stead. He tasted death for them. So that as to them it may be truly said, Mankind died in him their representative. That formidable death which men deserve, Christ hath undergone it all. What fear of death can then be reasonably yielded to; it is Christ that died. What reason to fear that which another hath felt for us on purpose, that we to be sure should never feel any such thing. What is truly formidable in Death is past and gone; and no more to be feared than an escaped danger.  
Secondly, Christ hath by his death merited Saints freedom from the fears of their own. He laid down his life as the price of this Privilege. What Saint then dares fear death, that considers the unquestionable sufficiency of the value of Christ's death, for the purchasing this great privilege for him that he should not fear death? For a Saint to fear Death with a bondage servile fear, is as much as to say; Christ hath not bled enough to purchase this my freedom from these fears, but I must bleed too, to raise the price. God forbidden that any Saints doubts or fears should ever be found so palpably guilty of undervaluing the blood of Christ, and the price of their Redemption.  
Thirdly, Christ by his Death hath taken away the only true fundamental reason, and occasion of the fear of Death, and that is the condemning power of the Law. The sting of that Death, sales the Apostle, which men so dread, it is nothing else but sin; Sin indeed unpardoned: Well, but that is pardoned in the blood of Christ: and therefore says he; Thanks be to God who giveth us the victory, (that is, over death,) through our Lord Jesus Christ: Well, but how? The foregoing words show it, 1 Cor. 15.56, 57 The sting of death is sin; True: But, the strength of sin is the Law; Oh! there, there is the bitterness. The Law sharpens, and strengthens the sting of Death, sin. Oh! This condemning power of a broken Law! This, this torments the sinner's heart with the fears of Death. Well; but observe; The strength of sin is the Law; but thanks be to God who giveth us the victory; that is, by weakening the strength of sin, and blunting the sharpness of that sting of Death. Christ hath satisfied every demand of the broken Law; that sin or death can say or do nothing to fright one that is by faith become Christ's child. Though the Devil lie, and so labour to terrify a Saint, saying; Come, come away; thou hast broken the Law; Its Sentence and doom is passed upon thee; Come to prison: thou must surely and suddenly die. Yet all this time the Law says no such thing; and yet it flatters none, being most true and just; but it takes good notice that Christ died, and it is fully satis fied. I will assure you the Law will not suggest the least fear to any soul that hath the least faith in Christ's blood. The Law acknowledges such full payment by Christ's most Precious Death, that it requires not the least farthing more, Rom. 15.18. As by the offence of one, judgement came upon all to Condemnation; so by the righteousness of one, (says the Apostle of Christ,) the free gift came upon all unto justification of life. The broken Law, instead of condemning a sinner, that hath faith in Christ, doth rather justify him fully. The Law saith to the sinner that believes in Christ; Truly for all me thou shalt live, and that eternally; for Christ hath died, I require no death of thee; and that thou at thy dissolution seemest to die, it is more to conform to thy Masters and Saviour's death, and indeed to comply with the necessity of a better and more curious fabric of thy body, and it's far sweeter life, than to satisfy any of the Laws demands. Thus Christ satisfying the kill demands of the Law, hath indeed taken away the very ground of fear, the very strength of sin, which without that strength cannot afford Death the least sting to wound us.  
Fourthly, Christ hath taken away, as the strength of sin, so the strength also of the Devils Temptations to fear death. So that when a Saint fears death upon the Devil's temptations, he fears a lie of the Devils, and a fancy of his own. For Christ hath really broken the force of all the devils temptations to fear death; according to the clear meaning of that expression coupled with my Text, That he might destroy him that had the power of Death. But you will say who but God hath the power of life and Death? Doth not Jesus Christ himself vindicate it as his Prerogative Royal, Rev. 1.18. speaking of himself, I am he that liveth and was dead, and behold I am alive for evermore, Amen; and have the keys of Hell and Death. What power of death than hath the Devil? But little now; blessed be Christ. The Devil cannot bring death at his pleasure to our doors. Jobs life was not committed to his cruel mercy, he had no power to kill him. Truly, wicked men have power, when God permits, to kill the body, and what hath the Devil more? By the Power of Death here attributed to the Devil, is meant only his forcible temptations, by which he conveys many ugly forms and shapes of Death, and so also many sad apprehensions and fears thereof into men's distressed Consciences; the Devil hath leave of God to fright guilty sinners, and he hath of himself malice, power, and wit enough to bring death near; and to lay its rough hand upon the sore place of a sinners wounded Conscience. Yea, he hath besides, even all that power and strength of Death's sting in his hand; which Death received from the Condemning Law. But now though the wicked are often laid open to the Devils cruel mercy; yet little it is that he can do against Christ's People, because Christ hath destroyed the Devil, and this his Power. Christ's blood hath canceled his Commission, or so contracted and lessened it, that when ever he assaults a believer with the fears of Death, he knows he must flee upon resistance. Resist the Devil (says the Apostle) and he will flee from you: He knows he must; having no Commission to stay after such resistance, as Christ enables his people to make. And then as to that strength of his Temptations which is derived and urged from a pretence of the Condemnation and penalty of the Law. It is but little, or indeed nothing he can say to a believer. Here the Saint hath advantage of ground given him against the Devil. For never was the Law more broken than Christ's life fulfilled it; and never can the penalty thereof be so fully suffered, as it was by Christ's Death, that paid the uttermost farthing: which the damned's torments shall never be able to do.  
Sixthly, Christ is the Deliverer of his People from the fears of Death; in as much as he works mightily in them as well as for them, and so wonderfully strengthens them in the inner man against those servile fears of Death. But in what manner, and by what graces or comforts, I have determined to show in the second part of my Method. I shall therefore now only add; That Christ administers a mighty virtue and power to the spirits of his people; by his gracious Pardons, encouraging Commands, and comfortable, yea, suitable Promises. All which wonderfully serve to animate Believers against the fears of Death.  
First, By Gracious Pardons. The Son of man had power on earth to forgive sin; sure he hath not lost that power now he is exalted in heaven. You know he exercised that power on earth; and so he doth still. For whilst on earth, how oft said he? Thy sins are forgiven thee. Upon his departure from the earth, near his dying; Peace I leave with you, my Peace I give unto you, not as the world giveth, give I unto you let not your heart be troubled, neither let it be afraid, Joh. 14.27. After his Resurrection, Peace be unto you, Joh. 20.21. After his Ascension into heaven you know the Salutations in his Letters Credential by his Ambassadors and Ministers, I mean the Salutations you find in the front to many of the Epistles in the New Testament: Grace, Mercy, and Peace from God our Father, (first,) and (then) from our Lord Jesus Christ, as the very next hand. This Prince of Peace speaks Peace to his Saints, and what enemy first or last (as death is) dare or can speak War? As Christ by his own mouth spoke peace on earth to his people; so now as verily and really by his own spirit, by his infallible Word, and true Ministers, he sares to the poor Consciences of his Saints, Your sins are forgiven you; and if Sin sting not, Death cannot. Guilt's fears are blasted with that sweet peace which Christ gives, and which the world by a thousand Deaths cannot take away; fears cannot dwell where Christ's words of eternal life take place. So that a pardoned Conscience sings before this enemy Death; O Death where is thy sting?  
Secondly, By encouraging Commands, doth his Excellency the Lord Jesus hearten his People and Soldiers that they fear neither Death, nor Devil, which expressions of Christ are not to be considered only as beseeching persuasions, but rather as most rousing and Authoritative incitements unto courage and valour, as these are: Fear not little Flock, it is your Father's good pleasure to give you the Kingdom, (Luk. 12.32.) which indeed is won and fully possessed by Death. And, Be of good cheer, and let not your heart be troubled, neither let it be afraid, etc. So still doth Christ, as a Lord of Hosts, go on speaking courageously to us by his Word, by his Spirit, and by his field Officers, 
Isa 35.4.  I mean his Apostles and Ministers; and that in such words as these pressed and charged home; Let your Conversation be as BECOMES the GOSPEL, and that especially in your being nothing TERRIFIED by your adversaries, Phil. 2.27, 28. And put on the whole Armour of God, etc. That ye may be able to stand in the evil day, and having done all to stand. Christ as a good Captain and great General heartens his people not to fear their last encounter in the evil day, the hour of danger, or of sudden Death; he secretly whispers such courage into his people's hearts: And for him to say fear not, (who by a word created all things in heaven and earth) it is enough to embolden the faintest Christian Soldier unto Conquest What a Captain of Salvation is this? That at once says, be of good courage, and makes of good courage. Oh labour to hear the voice of the Son of God, and thou shalt live in spite of Death; and truly there is no such difficulty to hear him, for he uses to speak Peace to his Saints that diligently seek him.  
Thirdly, By comfortable and suitable Promises, doth the Lord Jesus animate his people against all evil fear of Death; to instance in some, I will not leave you comfortless. I will send you the Comforter. Verily, verily I say unto you, ye shall be sorrowful, but your sorrow shall be turned into joy, Joh. 16.20, 22. Your heart shall rejoice, and your joy no man taketh from you: no not Devil nor Death, for if these could, it would be all one as if man could, for than they should not keep it. But although one of Christ's Apostles confessed of himself that he was in deaths often; yet that Promise bore him our, and all the rest too of Christ's Disciples; even so as that they sang in prison, and made ready not to be bound only, but to die at Jerusalem, or any where else, for the name of the Lord Jesus. It is very remarkable, that when Jesus Christ had given his Disciples many comfortable Promises, Joh. 16. to hearten them up, he summed up all in the end of the Chapter, thus; These things have I spoken unto you, (that is, these Promises,) that in me ye might have peace, in the world ye shall have tribulation, but be of good cheer I have overcome the world; yea, whatsoever is the worlds properly; as misery and death are. All the Promises of God are in Christ, yea, and in him Amen. Promises are Gods and Christ's words, upon which they cause their people to hope; according to that of David; Remember thy word unto thy servant, upon which thou hast caused me to hope. And the Apostle teaches, that through patience and comfort of the Scriptures Saints have hope: which hope in the Promises prevails against nothing more than sin, 2 Cor. 7.1. and 1 Joh 3.3. and particularly against sinful fears of death. For what can more naturally destroy fear, than that which mightily enlivens hope? Such are Christ's Promises, which words of eternal life therefore are most powerful against Death. Shall Saints than fear, though a little flock, when those young Lions, wicked men, and those old Lions, the Devil and Death set upon them, when as they have such a Promise as this to bear them up? That it is your Father's good pleasure to give you the Kingdom. Death may be dreadful to those, that by it lose Crowns, but certainly desirable to those, that by it are sure to win Crowns.  
Seventhly. I produce the great Examples, and instances, which testify of Christ that he is such a deliverer of his people from the fears of Death, as first Job: Though God should slay him, yet no fear but hope: he would trust in him, for he knew his Redeemer lived. David though he walked in the valley of the shadow of death, would fear no ill, for God was with him, even Christ his great shepherd. The three Children feared Death neither before they were cast into the fiery furnace, nor after; because a fourth was with them in form like the Son of God. The Apostle Paul was persuaded, that neither Death nor life, no not death could separate him from the love of God in Christ Jesus; and thereupon manifested such freedom from fear, that he says of himself and many others, In all these things (amongst which were manifold deaths,) we are more than Conquerors through him that loved us; yea, and for this purpose gave Christ for us, Rom. 8.37. even we, though killed all the day long, and accounted as sheep for the slaughter, v. 36. yet we, in this condition, (that multiplies other men's fears,) are more than Conquerors. Therefore, O Saints, see the valour of your fellow soldiers, who have no other Captain; or weapons, than you have. Christ is no respecter of persons, but able and willing to save you, as well as them from the fears of Death. But to come to the second part of my Method.  
Secondly, I am now to proceed to another most pleasing and satisfactory account, and to discover how Christ doth so dwell, reign, and rule in the Saints hearts, as to eject thence these potent, enslaving fears, the fears of Death; how he works them out of his children's hearts, and rids them of such troublesome Guests; that when they are found in unregenerate men, do as it were lay violent hands on them. For the fears of Death in many are one sort of Death's executioners, or at least as Sergeants to arrest them for the Grave; and that with such a clap and damp, that makes uncontrollable way for death, and quite overthrows them. Now how doth Christ cast and bar out these kill fears of death? Many ways.  
First, By Faith; a gift flowing as all other grace from Christ's fullness, of which we receive grace for grace. Christians see your strength, 1 Joh. 5.4. This is the victory that overcometh the world, even our faith. The world comprehending the miseries arising from a dying life, and from death itself, yea, Devil too: for these are the enemies and forces the world breeds, maintains, and fights us with, whilst we are in it. But faith is our victory; and surely if it makes us Conquerors, it makes us not to fear. This excellent grace of Faith hath so great a stroke in the Saint's conquering, that it is called the conquest and victory itself. Nay farther; Saints in this life are said to be kept by the power of God through FAITH unto Salvation; because what ever is done by Gods and Christ's power for our Salvation or Redemption from any, or all our miseries, first and last, is accomplished not without our faith. Thus Christ applies and conveys to us the merit, virtue, and power of his conquering death. Christ hath shed his blood: but by faith he warms our hearts with it against the cold fears of death. This was that which made the Apostle Paul so crow over Death. He was persuaded that as not life, so neither death could separate him from the love of God in Christ Jesus. This persuasion was his faith, that made him triumph over death without fears of it, come when it would. Thus is Christ the Author and finisher of our faith unto this particular conquest and victory over Death, and over all its horrid fears: For Christ is not contented himself thus to conquer, unless he makes all his Servants, (not only that eminent Apostle Paul, but also) all Believers, his Seconds in the encounter; that they should conquer as well as he: Nay, in respect of any expected Death be more than Conquerors. Oh! Faith in Christ's blood gives Saints a noble courage against Death. I shall urge this with the citation of a truly Heroic and spiritual expression dictated by a most learned and pious Divine of our Protestant Religion, which is this: Siquis animum pacare non possit mortis contemptu, is sciat parum se adhuc profecisse in Christi fide; that is, says he; If a man cannot quiet his soul, (or still that turbulent passion of fear,) with the contempt of Death; Let that man know he hath made but little proficiency in the faith of Christ. Thus he, concerning a Professor too fearful of Death. To such an one I think also it may be truly and justly said with a smart rebuke, O thou of little faith. To this purpose I shall propose a Scripture-passage, most worthy of special notice: It is that of Christ himself concerning the Apostle Peter, Luk. 22.31, 32. Simon, Satan hath desired (says Christ) to have you, that he may fift you, as wheat, but I have prayed for thee that thy faith fail not: How did Satan sift and shake him? Truly, with fears of suffering death, of faring like his Master; so that for fear he denied him, and swore to boot. Thus Satan shook him with strong blasts of Temptations to fear death; he blew him like a shaking leaf with his fears. Well, how did he recover? I have prayed (says the Lord) that thy faith fail not. That was his Case, this his cure; fear of death cured by faith in him whom he forsook when Death was near. Says Luther, Quantò major fides est, tantò mors est imbecillior: Quanto autem fides minor, tantò mors est acerbior: That is, The greater Faith is, the weaker is Death: The less Faith is, the bitterer is Death. Have then a strong faith in Christ, and your hearts shall not be troubled with any disquieting fears of Death; for these will certainly be too weak to hold your spirits in bondage, if your hearts be kept by the power of God through Faith unto Salvation.  
Secondly, Christ by putting into, and maintaining in our hearts that divine and mighty principle of love; a love in our souls for himself, doth thereby banish the fears of Death, and garrison them out. Perfect love, says the Apostle John, casteth out fear, Joh. 4.18. There is a very eminent Divine of our English Nation, that gives us a very rational and remarkable account of the occasion, upon which this Apostle writ this whole Epistle, or at least, that Expression: yet truly I conceive the former not hard to imagine, inasmuch as the Gnostics (whom that Person says this Apostle here confuted) did hold, that Christians in danger, to save their lives, might under fears of Death, deny Christ outwardly, so they owned him in their hearts; a devilish Notion; like that, (Ye shall not surely die) Therefore the Apostle most pertinently deals with these Gnostics in many close touches; and therefore he speaks so highly of believing in Christ, that is, professing, or confessing openly that Jesus is the Son of God; and particularly, that whosoever believeth that Jesus is the Christ, is born of God, Joh. 5.1. Now we are apt to think that many who do so much, and cry Lord, Lord; Lord have mercy on us; yet are not thereupon to be judged in so good a condition, and in an unquestionable state of Salvation. Therefore I conceive a right understanding of such expressions may be got by taking notice of holy John's palpable intent, and the drift of his speech upon the forementioned occasion; the Apostle therefore for the better understanding of such mistaken spirits, asserts in sum thus much; that indeed those only that confess Jesus to be the Son of God, and will not deny him in fear of Death, or Torment, are to be taken for true Christians, and happy souls indeed. Upon the same account he asserts also; That Perfect love casteth out fear; that is, the tormenting fear of death, or danger, as Tertullian evinces in his Scorpiacum or Antidote against the Gnostics, speaking thus: Johannes negat timorem esse in dilectione, quem timorem intelligi praestat; nisi, negationi● authorem? i.e. John denies fear to be in love: what fear can be better understood? then such as is the Author and cause of denying Christ; even as the Apostle Peter did for fear of death or suffering. He that loves Christ but tolerably aright, will not be loath to die for Christ; or to die and go to Christ. That Spouse who is truly sick of love for Christ, thinks no Cure of that sickness like Death, even to departed and to be with Christ; to be ever with the Lord, her blessed Bridegroom.  
Thirdly, Christ by giving his people that excellent grace of hope kills the fear of death, 2 Thes. 2.16. There it is plain, that good hope through his grace is not only his gift, but therewith also, or thereby everlasting Consolation; which therefore is neither to be interrupted by the fears of Death, or discontinued by Death itself; yea, the same Consolation springing from this grace of hope, (Heb. 6.18, 19) is there called strong Consolation: Indeed stronger than Death, or the terriblest fears of Death. For Christ giving this hope, is there said to comfort and establish Saints: so that no fear of death, (as in that place of judgement day,) can either sadden whom he so comforts, or shake and disturb the minds he so establishes, for their hearts thus become fixed, trusting in the Lord. The Saint's grace of hope gets beyond Death before hand and enters into heaven. As this Apostle to the Hebrews represents it, as entering into that within the vail; and by it Saints on earth fit together in heavenly places in Christ Jesus. Now you know hope's nature is contrary to fear. He who hopes for eternal life, and for the Adoption, to wit, the Redemption of the body, (as it is spoken of Saints hope, Rom. 8 23, 24, 25.) He that hath such a saving hope whereby as an Anchor sure and steadfast he hopes for life, can never be tossed, like a wave, with any slavish fears of Death. Oh, then still thy soul by hope in God. The Apostle Peter calls the Saints, the children's hope a lively hope; Who hath (says he) begotten us unto a lively hope. Lively hope destroys the exanimating kill fears of Death; Puts us beyond death as to fear, before it come at us, as to feeling; for he that hath this lively hope as an Anchor sure and steadfast cannot much fear, that he shall at death become a Castaway; though he be careful with the Apostle Paul. It is Hell's pit that is bottomless or fathomless, so that the despairing Damned are always tormented with Eternal pains and frights; But alas! Come the worst of it to the Saints of God; this they know, that the Graves pit is not bottomless; there is enough for their hope to bottom and anchor upon surely and steadfastly; The Grave to the wicked is indeed bottomless, and though it detains a while the body, yet it lets the soul slip into Hell, and the body too not long after. But Christ's Death & burial hath so sanctified every of the Saints Graves, that at worst their graves will be by so much happier to them then that Grave was to the dead man, whom Elisha's buried bones revived; even by how much Lazarus his second, was or will be better than his first Resurrection. Christ's Death and Burial hath left somewhat in every Saints grave sufficient at the lowest for his hope to bottom on, so that his body (when there) may be truly said to rest in hope, and therefore having this grace of hope he need not, unless he will, be disquieted with fears before Death.  
Fourthly, Christ by giving his people on earth some real foretastes of heaven, and of eternal life, doth thereby effectually destroy their fears of Death. And therefore the Apostle Paul, (who was, next to his Lord and Master, the greatest conqueror and triumpher over Death we read of,) after that he had been Rapt up into the third heaven, as he stories it himself, in the second Epistle to the Corinthians, was ever after most undaunted under the seriousest thoughts of death; as is most evident in his other Epistles which were written after those to the Corinthians; particularly in that to the Romans, where he tells us how little he fears death, or a thousand deaths, though killed as it were all the day long, yet more than Conqueror. He had before so sweet a sight of heaven, that Death could not fright him; so sweet a taste of heaven's pleasures, that he could never after taste any bitterness in death. And thereupon justly longing to be there again, he feared not death the only passage into so much bliss. Let every true Saint consider this; I say, every soul that conscionably walks with God, and labours to have Communion with God in his holy ways and Ordinances; that walks in some measure as that blessed Apostle Paul, who lived in all good conscience before God; that, with holy David, tastes and sees that the Lord is gracious; that tastes in deed and truth savingly of the heavenly gift, the good Word of God, and the powers of the World to come. O precious Saint, dost thou so live? How is it possible but thou must long to be filled with these heavenly joys? How canst thou fear that Death, that will put thee into actual possession of thy Master's Joy? According to that in Rom. 8.28. And not only they, viz. the Creatures, but we ourselves also, which have the first fruits of the Spirit do groan within ourselves waiting for the Adoption, to wit, the Redemption of our body. See here; that a taste of the first fruits of the heavenly Canaan which Gods Spirit from above fetches for, and feeds a Saint with, makes him not to groan under the fears of dying, but rather under fears of not dying. O you that taste and relish heavenly things in Divine Ordinances, and have much of the presence of Christ with you in them, are you afraid to die, and to be with Christ for ever? Is not this better than to live?  
There are three things deservedly to be called first fruits of the Spirit and of Heaven, which do render Death to those that taste them more desirable than formidable. The first is:  
First, Communion with Christ. That of it which Saints have in this world is very sensible and sweet. Truly our fellowship is with the Father, and with his Son Jesus Christ. You know it is the holy boast of a holy man, the Apostle John, concerning himself and other real Saints: and it is sweet Communion, as in the next words; These things writ we unto you, that your joy might be full; Thus true joy comes into the heart, even unparallelled gladness, by Gods lifting up the light of his Countenance. The wicked whore cries, Let us take our fills of love in unclean Communion; but Christ's Spouse's design is, that her joy might be full in holy Communion with God and Christ. The first misses joy altogether, meets with only vanity and vexation of Spirit; but the other loses her dumpish sorrow, and never enjoys that Communion with Christ much, but she meets also with joy unspeakable and full of glory; and yet in this world never enough. Therefore they that taste it most do most earnestly long to be dissolved, and to be with Christ, as the Apostle Paul, Phil. 1.23. Having a desire to departed, and to be with Christ. He professes indeed, that he had his Conversation in heaven, as to real foretastes thereof, (which were enough to set him a longing; not fully to satisfy;) and therefore he confesses, that whilst in the body he was in great measure absent from the Lord. And would he not be present? Yes; even with all his heart; and farewell body till the Resurrection; that he might kiss his sweet Jesus his feet, that he might be ever with the Lord. This, this was the Apostle Paul's holy passion. Oh! Then (sincere Christians) for two or three of you to be with Christ, and he with you in prayer according to his promise, and in other Ordinances; yea, in any divine exercises of grace! This, this must needs make your souls long to departed and to be with Christ. This notion you must know flows not from a doubtful or pretended experience, but from positive express Gospel Doctrine, 1 Thes. 4.17, 18. And so shall we be ever with the Lord. Wherefore comfort one another with these words. It is mighty comfort against death (and judgement, there spoken of) to consider the happiness of being ever with the Lord. If it was the joy and boast of the enamoured Spouse (Cant. 2.9.) to view Christ showing himself through the Lattess; how can she but long to see him with open face, to see him as he is in glory? Surely that soul, that by faith and love cleaves to Christ, can never much fear death, which it knows will never separate such lovers as Christ and a believing soul are, but rather indeed bring it into heaven; and force it only to be more happy; in a more intimate, close, yea, constant Vision and fruition of Christ.  
Secondly, Freedom from sin, though but in some tolerable manner attained, gives us a sweet foretaste of heaven; where all just men's souls do enter, but no unclean thing with them. So much freedom from sin, is so much heaven upon earth; but the relics of sin, still pestering us till death, make us (if true Saints) the more eagerly long for perfect freedom from it in heaven; which huge longing is an holy ecstasy, I confess, and found only I think in those whose Consciences do not reproach them whilst they live: They of all men, even they that labour to the utmost to subdue sin, do long to get rid of it altogether; though it be by death. Therefore the Apostle Paul expresses himself after this manner: And not only they, 
Rem. 8.23.  but we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of the body; reckoning upon, not much mattering, yea, quite overlooking death, having the eye on a sweet deliverance of soul and body from sin at the Resurrection, sigh in this life both of them are most sadly infected therewith. Therefore says he we groan; but how? Even as the Creature to be delivered from the bondage of Corruption. And which is very remarkable, We ourselves, who have the first fruits of the Spirit, etc. What are they? The thirteenth verse a little before will clear that, in these words; If ye through the Spirit do mortify the deeds of the body, ye shall live. Blessed souls are they, and they shall be blessed, who have received the first fruits of the Spirit in the mortification of sin; for they groan within themselves, till that happy time come after death, when soul and body shall no more sin. They that have tasted how sweet the lifeblood of one sturdy lusty sin is, can never be satiated till they have the blood of all the rest, the dam and all; original sin: insatiably crying out, O when shall we be delivered from the body of this Death? which indeed is far more dreadful than natural death. But O how sweet is it for a Saint to see, Necis artificem arte perire suâ; sin killing itself with its own murthering-piece; killing its enemy and itself with one blow. How joyfully do Saints see the death of all their sins approach, full as fast as the death of their bodies; Well, than the Saints, with Samson, would gladly die, that so all their sins, and therefore to be sure more might be utterly destroyed at their death, than ever they could slay all their life time. A true and thorough Saint fears to sin more than to die; therefore he fears not so much to die and sin no more, as to live yet, and sin. O thou that hast faithfully mortified any lust, and art sure of it, Death cannot wound, nor astonish thee: for certainly more comfort arises to the Saints from the mortality of sin, than terror from the mortality of the body.  
Thirdly, The blessed graces of the Spirit of God; the possession of which is our participation of the Divine nature; the exercise of which is our Conversation in heaven; These Graces of the Spirit of God are indeed the very first fruits of heaven, and cannot well be at rest till they have carried the soul into their own Element, Heaven itself; for from above it is whence every good and perfect gift doth descend, and would as naturally carry the soul endued therewith up thither, as the fire mounts upwards. So that those Divine souls whose vigorous graces do make them hunger and thirst after righteousness will not stick to venture at Gods call a bodily life to satisfy that thirst in heaven.  
The Apostle Paul was very desirous to attain to the Resurrection of the Dead, Phil. 3.11. compared with ver. 21. Oh! how he longed to be more holy here in this world, & to be quickly in the number of the dead in the Lord? He cared not how soon. Perfect he says he was not yet, nor likely to be perfect here below, but yet he contended hard, running to the Grave as I may say, if that he might be perfect indeed, and attain to the Resurrection of the Dead. Perfect holiness is so desirable to holy men, that they desire death for its sake, aiming more at the complete holiness of soul and body after death at the Resurrection, than the continuance of an unsatisfactory life of flesh and blood in a state of imperfection. Certainly the Paths of wisdom are such pleasantness and peace; that men who walk therein are not afraid to meet death in those ways everlasting; they press forward, towards death, upon it, through it, to attain to the Resurrection of the Dead. Thus Christ giving his people his own fellowship, Mortification of sin by his own Spirit, and the graces and fruits of righteousness, which are by himself derived to us, as so many foretastes of heaven's bliss; Thus I say doth Christ render death far more desirable than terrible to the Saints. To all which I might well refer the inward joys and comforts of the holy Spirit of Christ; which are special and palpable foretastes of heaven, and the chief of the first fruits of the Spirit. But it is plain that these swallow up the fears of Death, and make men groan within themselves, rather fearing they shall not die, then that they shall. When a Saint (with Reverens Mr Bolton) can say, he is as full of Christ as ever he can hold, there is not a crevess for one poor small fear of death to enter in at. I might, but shall not, discourse to you more particulars to demonstrate how Christ destroys in his children's hearts the slavish fears of death, as, by his giving to them the Spirit of Adoption; by convincing them of the great gain by death; as the Apostle expresses of himself, For me to live, is Christ, and to die, gain: and having a desire to departed and to be with Christ, which is far better. When Saints cast up their accounts, and consider what they shall get by living, even more remptations to sin, more advantages and opportunities to express the naughtiness of their hearts; more thorns in the flesh, and messengers of Satan to buffet; more fore chastisements and sad desertions of the Almighty; and more of the evil which is to come upon a wicked world; Then, than they truly judge it their advantage to die; As that Father Cyprian, strangely, yet truly; Nihil utilius Christiano quans mori velocissime: Nothing more advantageous to a Christian, then to die very betimes. Good men indeed therefore have dreaded more the sad Consequents of a preserved life, than the worst Concomitants of Death itself; which to the Saints hath no other Consequence, but the souls happy entrance into the Master's joy. For before their bodies can be well laid in the Grave, their souls are laid in Abraham's bosom, or which is all one, their souls are taken from an acquitting Bench, to the blessed Mansions or Palaces that Christ hath prepared for them in his Father's Court of Heaven. But I leave you to that preaching, whereby men preach to themselves, even according to the further enlargement of their own sweet Meditations on such Themes as these, partly treated on, and partly hinted unto you. Now that I may more boldly and effectually apply this great Doctrine which is always seasonable whilst Death is to come; But then especially when it is near; I shall only speak to an Objection, leveled particularly at an Argument that I well used to prove Christ a deliverer of his people from the fears of Death, which was this; Such and such Scripture Saints (and no doubt many others) Christ hath so delivered; therefore he is such a Deliveter. Against which this is the Objection.  
Do not we read of Hezekiah, an eminent and great Saint, that he chattered at the Tidings of Death? And of David, that he played the Mad man in jeopardy of his life? How can Christ be such a Captain of Salvation, such a Lord General over his People and Soldiers as to deliver them from the fears of Death? If most sad fears of Death be found prevailing over two such Worthies; two such eminent godly Kings; and the later of them mentioned, one of the stoutest warriors recorded in Sacred Story, that was in the world; for profane partial Historians relate an Alexander's, a Caesar's prowess: But the God of truth affirms of David, That he was as a man after God's heart, so a valiant man also; who got the highest preferment that ever was in the world, even to be the first and best fully allowed King of Gods own people; I say, who got this singular preferment, through God's Blessing, by his valour: Yet he, even he in danger did what a mean Saint would scarce do in the greatest fears of Death; even played the fool and madman to save his life; Where was David's Lord then, who, as you say, delivers from the fears of Death? To Answer.  
1. I say not, That Christ delivers all Saints, so exceeding remarkably. 2. No. nor the same person always, at every nick and point of time; whom he may deliver most. And yet neither one or the other to be reflected upon him, but upon themselves, that leave him, not he them. And yet for all this what is more obvious? Then that his Ability in delivering some, yea, many, yea, most, more or less, may well and clearly denominate him such a Deliverer. First then,  
1. I will give you, and oppose to the Objection as great an Instance, nay, unparallelled for the proof of Christ's power in delivering his Saints from the fears of Death; Moses, yea, Aaron also; both in the same condition as to Death. But Moses only I set before your eyes as enough to fill them; for he was the greatest Captain or Lord General, that ever had the Conduct of an Army; and whole Nation. For it is not the Title, but usefulness of a man, and the Presence of God with a Person, that makes him truly renowned and famous. Of Moses it is said, Deut. 34.10. There arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face. Well, God himself brought to this man the message of Death, and told him he should die, and not lead his Conquering Army into the Land of Canaan: No; though it was never so desirable to him. And God moreover dreadfully spoke on, and told him, (oh sad and bitter!) that his very death at that time was a punishment for such a sin, mentioned Deut. 32.51. Well; Moses hath not a word, but dies: Nay, Moses died in an hour when his eye was not dim, nor his natural force abated, Deut. 34.7. So that he who buried him, the Lord himself, took him away in his full strength as a punishment of his great Sin: and and yet behold no fear, but after that God told him peremptorily he should die, he presently with a most sweet sedate mind blessed the people, his dear charge; went from them and died. His case might be in some measure thus illustrated to you, take an eminent servant of Christ now in this City of London, one that hath done God the most service, an upright man, none like him, as it was said of Job; one fearing God and eschewing evil, that hath been much in prayer, possibly and in preaching too; one truly, frequently, nay, continually rapt up into great and close Communion with God the Father, and his Son Jesus Christ; one highly instrumental in converting and edifying souls, walking with God in his Closet, and in his house in a perfect way; and yet more; one that hath been a great Conduct to reduce erring sheep. Now suppose that for some sin God should bring the Plague to his body, (as once God did to a great and good King, Hezekiah, and of late to a right Eminent Pious Divine of our own, of which Plague he died.) Now I say, suppose that for some sin God should bring the Plague to such an one's body in his perfect health with an evident Symptom of Death; and besides, (oh sad and bitter!) fully persuade him, that he is visited with the Plague for such a particular sin that he hath committed, and therefore that he shall not recover, but die suddenly. Now if this 〈…〉 fears not, is not dismayed upon hope in God's mercy 〈◊〉 ●is sin is pardoned, however thus 〈…〉  
〈…〉 after life was but 〈…〉 or fifteen years. And we find that fifteen years' 〈…〉 past 〈◊〉 gives but little comfort, when we have but five days to live. So what comfort against Death could Hezekiah's fifteen years administer to him, when he committed such sins in the Prime of those years, which at death he should leave behind him, to ruin his Posterity and Kingdom withal, & when he quickly had but five days to live of his fifteen years, nay, but five hours of them, nay, but five minutes, could his past reprieve then Antidote his fears? For no doubt when the message of his reprieve came by the Prophet Isaiah to him, even that hour fifteen years exactly his life expired. And no doubt also that not only God himself, but Hezekiah too numbered his days, and kept good reckoning: So that one might think, if we measure him by our own foolish, and melancholy, yet usual muse, he might be affrighting himself ever and anon with such sad reckon as these: Now, oh now I have but one poor year of my fifteen to come, and again, but a little longer, and it is now alas! but one Month; the next sad thought might be, now my last Sabbath is gone; by and by a sad sob and crying out, now my last night, or my last day is quite past, and now my last hour; yea, as quick as thought, now my last minute. Which appaling thoughts, one, whose death is not precisely foretold, cannot multiply to his own terror, though in the weakest condition, because the weakest do oft recover. And hereupon those who are to be executed at a sixth hour, are more liable to be struck with fear, because of the certain and sudden approach of Death, and that in their perfect strength. Yet though this be the truly aggravated Case of Hezekiah fourteen years and an half more or less after his great recovery: And when Death comes with the experience of its former success in frighting him; yea, and comes effectually indeed to him, yet, hark! No chattering. So the Objection of Hezekiah a good man, that had a good heart and a good life, having done that which is good in God's sight; I say, the objection of his fearing death is sufficiently answered with his not fearing death when he came to die in good earnest; which though it be not recorded, is not to be scrupled, because it must be concluded, that all who die in the Lord, do die, though not so comfortably, yet solidly; not overcome by, but overcoming their fears at last. And that it was rather needful to record his chattering fears at the likely approach of his death, in as much as that seemed a strange thing, and a most unusual condition of eminent Saints when they come to die. Or put case instances may be produced of greater confidence in some Saints some considerable time before, then at Death; truly it would make but little appearance against the Doctrine. For I discourse of the constant, or most usual temper of Christ's redeemed one's all along their life time; who know indeed it is not long before they must certainly die, yet have no certain news told them, when. The courage of the Saints life is that which proves and honours our Redeemers effectual power of Redemption; and him also that made him Redemption to the Saints. Now if the Saints being redeemed by Christ, do serve God without fear all the days of their life; though at the last hour there may be some little surprise of fear: yet what is that to object against such a Doctrine? Alas! who knows not, but that sharp sickness and tedious Death enfeebles the spirits, so that whatever the patient's heart be; yet his trembling voice may but wrong his inward spiritual heartiness. Alas! then grace, reason, or sense itself have but little space, room, or breath to think or do much. Yet I am confident, that as great extraordinary joys accompany but few Saints just at their departure out of this world; so also am I as sure, that great fears at that nick or point of Death do accompany none of them: Fears may assault them, but not possess them. Saints die at least resisting them; which is even then to be actually delivered from their captivating power. But because fear of Death after all that can be said, seems to be the common temper of God's children, as well as the Devils slaves: I shall labour to show some sufficient difference in their fearing death, or any Calamity, in these following particulars.  
First, Saints may as sinful men fear, but not as Saints. When grace is low, and corruption occasionally strengthened and advantaged either by security, temptation, or at length by the Commission of some more than ordinary sin; than it is easy for an approaching evil, much more death itself, to run them down. But observe it, when a Saint lives as a Saint, hath Communion with God, exercises grace, baffles a Temptation, maintains a wise fear of God, then let a thousand approaching miseries trumpet evil tidings; or let death itself beat an Alarm to judgement, the Saints fear not, Psal. 23.3, 4. He restoreth my soul, he leadeth me in the paths of righteousness; then, then, though I walk in the valley of the shadow of Death, I will fear no evil; no evil punishment, no evil tidings, no Death: I will fear no evil; for thou art with me.  
Secondly, Saints may too as natural men fear, that is, as evil and misery crosseth natures inbred lawful rules of self preservation, so flesh and blood may fear; and that without imputation of sin: But as the worst evils conduce to, and work together for the Saints good, and God's glory; all is welcomed with joy; as it was by those who counted it an honour to suffer for Christ's name, stocks, stripes, and imprisonments, yea, miserable Deaths. Their noble eye, piercing into Eternity, immortality, and glory, could read a meaning in that Text, Count it all joy when ye fall into divers Temptations, yea, when into the Grave and Pit itself, Heb. 10.34. And ye took joyfully the spoiling of your goods, as knowing in yourselves that ye have in heaven a better, and an enduring substance: Into a full possession of which, Death at worst could but put them. So that the Saints spiritual courage will quickly swallow up their natural fears. The Case is evident enough in those Worthies recorded in that Gospel-Chronicle, or rather little book of Martyrs, Heb. 11. whose natures abhorred Death, as much as any of ours, yet whose spirits would not ACCEPT of deliverance, that they might obtain a better Resurrection.  
Thirdly, The Saints may be, and are more than others, wisely sensible of God's hand; do humble themselves under it; mourn and grieve; and yet fear not this slavish fear. Were the Saints as stocks and stones without sense; they would not only be wanting to their duty of fearing God; but truly in such a case would there be no spiritual courage or valour in enduring. To say they are Stoics and unsensible of misery, were to deny the power of Christ in upholding his Saints and Martyrs of all Ages in their suffering great evils. The Lord Jesus, the greatest Sufferer and Conflicter with Death, had his sense of evil, or acute pain, in crying out, (My God) but he feared none of this fear; the distracting fear, that divides or alienates the soul from God: For he said (My God, my God,) that twice; but once only, Why hast thou forsaken me? Which evidently shows his fear was no other than filial, upon confidence of his sure interest in God's love, as his God and Father; and also that it was less than his pain: For his pain was excessive; his fear not so, but moderated with the highest fortitude and courage. And so Christ, in that he himself suffered being Tempted, is able to secure them that are tempted. True Saints are anointed with the very same Unction wherewith Christ was anointed. And as he had some of their sense of Pain; so they likewise have some of his Courage under it.  
Fourthly, Saints may fear God in an affliction, though not an affliction itself; God at, or in death, but not death itself. Be it known to the worst and greatest enemies of Christ and Christians, it is not the frown of a Tyrant, or the black visage of Death that chills and damps a Saints heart; but rather his doubtful and dark apprehensions of God in afflictions are they that weaken his heart. Oh! that is a sad Sob, Psal. 90.7. We are consumed by thine anger, and by thy wrath are we troubled. If God smile, the Saints fear not Prisons, Stocks, spoiling of goods; Death itself occasions little fear. If Gods favour set them a singing, and his countenance glad their hearts, what can sadden? It is God's anger in judgements that makes the Saints fear; whilst others reckon only on God's hatred, the Saints not daring to do so, do yet judge that it is but rational and safe to conclude of God's anger and displeasure in judgements; which seldom proclaim any thing more. How often have you in the Scriptures this proved? Sometimes that the wrath of the Lord was enkindled, as naturally evident in Plagues and judgements; and at the end of many sad descriptions of God's judgements by the Prophets; the sum of each dreadful visitation is this; For all this his anger is not turned away, but his hand is stretched out still. Now though the Saints through faith in Christ, do not suffer their hearts to be troubled with fears of God's hatred, yet they are troubled at his anger and displeasure. A Child, when his Father's anger is legible indeed in stripes, concludes not that his Father hates him; yet trembles at his anger. And indeed it is no valour in the world, not to fear God's consuming anger. To this I might add, That Saints may fear some sin visited by a mortal sickness, and the like, which they might never sufficiently know, was a sin; or themselves guilty of it, if indeed they did know it to be a sin: or, that they have not duly repent of it; or fully forsaken it: Or, they may fear their own unpreparedness for, weakness and insufficiency to grapple with affliction, pain, and Death itself. And all this is not to fear the power of any mortal calamity, or of Death itself. But I dare scarce take any occasion though of pertinent enlargements; hoping that God will supply all my defect in your serious Meditations.  
Fifthly, Will you have a distinction betwixt the wicked hypocrites and the Saints fears? Be pleased to take it: Saints fear not with an utter despair at the worst; but so doth every wicked man. The wicked either altogether presume in Prosperity, or in great adversity altogether despair. Just as it was with Nabal, his heart over night was huge merry within him at a Kingly Feast; but the next morning when his wine was gone out of him, (says the Scripture,) and but at the report of a past danger, his heart died within him as a stone. So many men in their Cups have a courage springing from the Tap, who drown their cares and fears in the Hogshead: whilst Saints drown theirs in Christ's blood. Alas! what spirit have wicked men when their Wine is gone out of them? The Saints hearts may quake and be shaken a little, but yet they are at Anchor: when as the very first evil tidings of vengeance from God, and of a dreadful mortality, drive the wicked's fearful hearts, as Chaff before the wind, or as a poor tattered Ship, without Anchor, before a Tempest. Bring the Saints to their worst fears, so that they sin to escape, and make a supply of weak faith with a foolish carnal stratagem; yet still their fears are not the fears of the wicked; for,  
First, Saints have even then some hope in God; which lays real hold on God though but little, and God accepts, yea, fails not that little. Therefore God was good to David, and delivered him from Achish, and made him not ashamed, though his hope in God was little, and his sin great. Says David at that very time, Psal. 34.4. I sought the Lord, (there is some hope necessarily implied,) and he heard me, and delivered me from all my fears. Many fears, little hope, yet some he had, for he sought God. But yet it is very remarkable in Scripture, how God hath in the utmost extremity of his people even eminently prospered their sins of little hope and great fears for their escape, though afterward he punished them forely for both.  
Secondly, Whereas the wickeds fears increase with their dangers and calamities, and the nearer approach of their unavoidable ruin; yet the grace of God's Children in such extremities recovers itself again, and their fears decrease, the more their miseries multiply. Wicked men are like the Amorites, whose hearts melted, the nearer Israel's Host came, neither was there spirit in them any more, Josh 5.1. Their fear had quite consumed their spirits. Hence it is that despair carries away so many of them at last. But it is quite contrary with those that are in Christ, following him in all the difficulties of the Regeneration, and deadly troubles of this life; their Courage increases with their dangers. At the first commonly some smart, and some fear; in greater pain, none at all: At the first they may be somewhat afraid of evil Tidings; but not long, or not long so much; It may be there is upon further certainty and feeling of what they heard and feared before, nay, there is indeed frequently greater quiet and composure of mind under God's fatherly hand. A soul that hath true grace, though but weak, feeling itself almost quite gone in despair, stirs up all its strength as its last gasp, and stretch, just as the spirit is failing before the Lord; and behold it revives: when as in such a case the wicked man's spirit, like a Nabals, sinks as a stone within him. See how the Saints dying hope, as I may call it, revives in an utmost extremity: For when the hypocrites hope perishes, and is like the giving up of the Ghost: The Saints hope is like the Resurrection from the Dead; as you have it in a place of Scripture truly singular and notable, Lam. 3.17, 18, 19, 20, 21. Thou hast removed my soul far off from peace, I forgot prosperity. Vers. 18. And I said my strength and my hope is perished from the Lord. Vers. 19 Remembering mine affliction and my misery, the wormwood and the gall. Verse 20. My soul hath them still in remembrance, and is humbled in me. Vers. 21. This I recall to my mind, therefore have I hope. Oh! most wonderful! It is first said, My strength and my hope is perished; then, This I sadly think on; what is next? Therefore have I hope! What says learned Calvin? that sagacious man in spiritual cases. What? Doth despair cause hope? Says he excellently, Incomprehensi, bili atque admirabili Dei beneficio spes ex Desperatione. By an unconceivable and most admirable working of God, the Saints hope springs out of despair. So it was with David, sometimes even at first encounter disquieted, quite amort; afterwards he rouses himself and trusts in God: Therefore he confesses the whole matter, saying, At what time I am afraid I will trust in thee, Psal. 56.3. This is a Saints most constant use, and a certain Remedy is taken by this course; nothing cures fear like hope. Though a Saint be surprised at first with fear, yet hope in God will recover him e'er it be too late. As it did that reverend Martyr, who recanted for fear. For he mastered his fears soon after, and burned them with the same hand that drew back before: having in a greater pain lest fear. So it is in general or in common with God's people; it may be at first, some fear, but through Christ, victory over it at last. Thus did the terrible army of Martyrs win the field and Crown of glory; and even so do all by Christ more or less conquer their fears of Death. Take then a good man as a good man, a child of God, (my Text speaking of such an one,) one that is gracious and serious, that walks with God, and there is no dispute, no room for an objection; If, I say, he be eminently righteous, constant in holiness, watchful and careful, closely walking with God; one whose soul Christ his great Shepherd hath restored and leads in the paths of Righteousness, Christ still conducting him, he is not afraid; though he walk in the valley of the shadow of Death. Thus it is with the Saints, Christ's Soldiers conflicting with their enemies from Death's first Alarm in other Calamities, to its last onset on the Graves brink. The Saints may truly make Sampson's Riddle, their Song, Judges 14.14. Out of the eater comes forth meat, and out of the strong comes forth sweetness; even so, at worst, out of the fearfullest Death, the liveliest Hope. And now I think the Objection will not in the least disturb my Application or the USE.  
And because I have no design to tyre the Press, or any one's patience, but to make the Comforts of the Scriptures go down both as quickly and as pleasantly as may be. I shall only add a few words of Information, and then of Exhortation with Direction. And first of Information in two things.  
First, See how Precious Christ is! who is such a Deliverer as hath not only purchased heaven for us, but given us the first fruits to taste. He not only frees altogether from Eternal Death, but from the fears of Temporal and bodily Death. Therefore this being a great benefit we have by Christ, is particularly extolled by the Apostle Paul, who preached up the glory of his Dear Jesus, with what singular advantage he could take, as 1 Cor. 15.56. Thanks be to God (says he) who hath given us the victory, that is, over Death and its power; through our Lord Jesus Christ. Oh there is the Emphasis; there is his Selah, as I may say; Through our Lord Jesus Christ. Oh! How dear should this Jesus, this Deliverer be to us? Who makes us poor Creatures so dear to himself; as that, sigh we must die, yet the fears of Death should not molest and vex us the remaining part of our life.  
Secondly, See the Possibility of attaining this Temper of not fearing Death, nay, also the Necessity of it, Be not prejudiced ignorantly against Christ's design and your own duty, yea, attainable happiness. Do not say, you cannot attain it; it requires assurance; and assurance rarely, if ever, enjoyed by Saints in this life. Do not jumble mistakes together; you have seen what is required to it; and how Christ works the fears of death out of his people's hearts. Come, come, say O Saint, hereafter with the Apostle Paul, I can do all things through Christ that strengthens me: Say with David, Though I walk in the valley of the shadow of Death, I will fear no ill, for thou art with me. Fellow Job's and others their courage in the expectation of death. Is God any respecter of persons? Is not a child's portion a child's portion? You expect heaven as well as those eminent Saints, and the same Crown of glory: And why should you not fight as manfully as they, who could dare death itself? But still this Information is clouded with some kind of exceptions; And there are that say; Indeed Christ hath delivered Scripture Saints, and some others it may be from the fear of death, and can do as much for us; But yet is any thing in so great an attainment our duty? Or to us possible? Few or none attain a full assurance of faith, without which can any attain to freedom from the fears of death? What you answer is of Eminent Saints, Paul, Job, David, who had this rare thing assurance, and so by God's grace and the power of Christ, they might conquer the fears of Death. And it is evident, though God is no respecter of persons, yet all God's Children have not equal attainments herein. Well, I know it, and for the most part, nay, I might safely say, always long of themselves; either they resist God more, or seek him less than other Saints; or are foolishly and idly ignorant of his good will, and their own duty and happiness. Alas! alas! Is it not sad to see how Protestants by a simple distinction, or at least simple use of it, are in this even turned Papists? There is say they, Certitudo objecti, not subjecti; A certainty of Saints salvation, but not of its evidence to them, as if indeed in this valley of tears, the Saints eyes be always so bleared that they cannot see (one of a thousand) such a mystery and secret. The white stone it is true, hath a new name written in it, which none can read indeed but him that hath it; What? nor he neither scarce at all; is it written in such very small Letters as cannot be seen by the ordinary illumination of God's people? Such say Saints salvation no doubt is certain in itself; but seldom or never clearly evident to them; to this purpose or effect too many wrong God and themselves too. Well, listen to this too much, and run this dark black notion down into its blind consequences and palpable inconveniences, (which will scarce be avoided, error in this world multiplying much faster than truth.) This I I tell you will be one said Consequence, the Devil comes on you, and if God permits him, (as such a strange misunderstanding of the Gospel provokes him to it,) than I assure you he will shake you sorely with the fears of death. But pray you now consider at length; Is making of Calling and Election sure, making it sure in itself, or to ourselves secure and evident? is it our duty sufficient to draw near unto God with faith, or rather also with the full assurance of it? Is indeed God bound in his Covenant to give the Saints more and more grace, but no comfort at all? Surely, as well not one, as not the other; and the same hinders one, as well as the other, even our ignorance and unwillingness: who as we oft refuse to return to the Lord, so also much oftener do we refuse to be comforted. How come we to be commanded to rejoice in the Lord always? Yea, to count it all joy when we fall into divers Temptations? If no promise of ability from God to enable us to rejoice. Hath not God confirmed his Covenant by an Oath, that we should have strong consolation as well as strong graces Heb. 6.17, 18. Is not joy one of the fruits of Christ's Spirit? Doth not the Kingdom of Christ and government of our hearts consist in righteousness, peace, and joy in the Holy Ghost? Doth not an Apostle use his Authority thus? Rejoice in the Lord always, 
Rom. 14.17.  and again I say rejoice. Who dares then preach God's Word otherwise? And clip the Scripture language, and tell people it is enough, or that it is pretty well, if a Saint can say thus, I desire to be God's child, though I cannot call God Father, Alas! there can be but poor joy in thy desires of being God's child, if thou knowest not but God is thy enemy. Will this be a comfort to thee, that thou desirest to be God's child, whilst thou knowest that thou neglectest a strict command of rejoicing in the Lord always, flatly rebelling against a Conscience binding Gospel-Law, and putting God off with a Compliment, that such Commands are too good for thee: I am sure they are too good to be disobeyed. But to return, Dost thou desire to be God's Child? Let thy desires be like a child's desires; obedient desires. Dost thou desire to be a dutiful Child? Then rejoice in thy Father always, and again, I say, rejoice. Whether is ground of comfort thinkest thou, thy disobedient desires, or Gods free pardoning love? Truly, I question whether there be not a dream in such kind of fancies; fancies I call them, if taken for comforts and rested in. For how canst thou say, if thou knowest what thou sayest, that thou lovest God as a Child; if thou hast no evidence that God loves thee as a Father? This is to give the Apostle John the lie, who says plainly, that we love him because he first loved us. Some may think it modesty for a Saint to say, I desire to be God's child, but dare not call God Father. Modesty! for a child not to own his true Father! and his real evident love, the sensiblest thing that is felt of God in the world, for God is love. This I know, that something like it, is but ignorance, pride, and slothful resting in miserable attainments, all sadly put together; not that I am any the least friend to a rash, peremptory, constant, and sudden assertion, My God and my Father: But such an one I contend for, as springs from a serious meditation of God's unspeakable love revealed in the Covenant of grace; and from the due exercise of Grace, especially in the actual worshipping of God; wherein most Scripture Saints have expressed their highest confidence in God as a Father, even at their Devotions. And also such an assertion I plead for of a Saints interest in God as a Father, which together with all the rest, arises from a peculiar operating presence of the witnessing Spirit, whereby a Saint is enabled to cry, Abba, Father: Which Spirit dwelling in the Saints, and enabling them in all Acts of Worship, yea, of their life more or less, cannot but give them a sweet sense all along always in their hearts of Gods being their Father; unless they have so sinned as David, driven away the Comforter, and so need to pray with him; Restore O Lord the Joys of thy salvation, and uphold me with thy free Spirit. Therefore let Ministers especially, and all those who ought to comfort one another; let Gods Heralds, I say, and Preachers of Gospel glad Tidings abhor to be like the Devils Gaolers, to feed the Saints with weak cold comforts, like bread and water of affliction, that will certainly betray them to the power of the Devil, and the fears of Death. What? Comfort and bolster up a Communicant, one that having many years professed true Christianity may now be called within an hour to heaven; What? I say, to comfort such an one with his ABC, his rudiments; that it is a matter of content and rest to him, that he desires to be God's Child, though he cannot call God Father? We may shut up our Bibles, and cease preaching comfort, if this be enough. Every the least Saint may quickly attain to this, for it is the least that true grace can do; it may be as quickly done as said by a true Saint. But surely there is something more in drawing near to God, in following on to seek the Lord; even full assurance of Faith, Heb. 10.22. And truly to comfort Saints Consciences with their attaining less than this (except in singular cases and conditions of great relapses and sore desertions,) is to comfort them with their reproach; O ye of little faith. Is this to lead sad Saints into paths of pleasantness and peace? Or rather to hoodwinck them, and so leave them in the dark unto the Devil, to fright them? Is this to comfort and cure Saints weak hearts? Or rather to keep them weak and valetudinary? Or is it not to play the Mountebanks with them? And by indulging their fears and doubts to take a course to have them always visiting us for our weak Physic; when as Christ hath left us, and all his, mighty strong Consolations and Cordials; and that with a Probatum est thereupon, the probation and experience of every New-Testament Saint. But I will show you Scripture Divinity, and not sparingly neither, for what I plead, 1 Joh. 1.3. And truly our fellowship is with the Father and his Son Jesus Christ. Vers. 4. And these things writ we to you, that your joy might be full. Chap. 2.5. Hereby know we, that we are in him. Chap. 3.2. Beloved, now we are the Sons of God. Vers. 14. We know that we have passed from death unto life because we love the Brethren. Vers. 19 And hereby we know that we are of the truth, and shall assure our hearts before him. Vers. 24. And hereby we know that he abideth in us, by the Spirit which he hath given us. Chap. 4.13. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. Vers. 16. And we have known and believed the love that God hath to us. Chap. 5.13. These things have I written unto you that believe on the name of the Son of God; that ye may know, that ye have Eternal life. Vers. 14. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. Vers. 15. And if we know that he heareth us, whatsoever we ask we know, that we have the Petitions that we desired of him. Vers. 19 And we know that we are of God, and the whole world lieth in wickedness. Vers. 20. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true: And we are in him that is true, even in his Son Jesus Christ. This is the true God and Eternal life.  
Here is the right description of a New Testament, Gospel-Saint, and the nature of his confidence; which he holds to the end, maugre all the terrors of Death or Devil. Upon all which let me say thus much, (for I am labouring to have the Axe laid at the root of all horrid fears of Death,) do but consider it seriously; and then judge whether to comfort souls with puny, lazy, and easy reflections on that which is sadly short of what those Scriptures speak to be the attainment of God's Children, whether I say it be not, to keep souls fully as unholy as truly comfortless: for so it is, if Eph. 3.17, 18.19 do hold out these Doctrines, which you will find they do; as first, That great faith is necessary to the working of a great and an awakened affection in our hearts for God and Christ. Christ dwelling in our hearts by faith roots us and grounds us in a sincere and powerful love of God. Secondly, That such a mighty affection in us for God is necessary to the begetting in us a larger assurance of his love to us; For love thinks no ill, but expects much good, especially from God. That ye, says the Apostle, being rooted and grounded in love, might even thereby be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and know the love of Christ; even as all eminent Saints have known it, that is, his love to us in particular; as the Apostle Paul phrases it, Gal. 2.20. I live by the faith of the Son of God, who loved me, and gave himself for me. Thirdly, That great assurance of God's love to us is needful unto our perfecting of holiness; if so be we would be filled with all the fullness of God. Now who that have any fear of God, or pity to souls, dare use any other method of comforting, than God uses? Oh let none comfort others, or themselves, with poor weak tokens of being in a good state, and by never urging home an absolute necessity of the full assurance of faith, even leave them under perpetual guilt, and so unto those fears which make them walk unworthy of the state, hope, or name of Christians. Surely he that delivers from the fears of Death, leaves not poor souls to be torn and tossed with extreme doubtings of his love to them. Well, I leave this particular Information; Behold the possibility of attaining this freedom from the fears of Death with all that appertains to it; being clear from the necessity of our duty, it being required of us; and from the many examples of Saints so freed, to encourage us. For with Christ, the great Deliverer, this is possible; and it is every child's portion, ready purchased, and it may be had for going for, to him. He is both able, willing, and ready to save to the uttermost them that come unto God by him. Use 2 Now I come to the second Use, and that is of Exhortation, in two words.  
First, Let every poor soul look to it, to get grace, to be in the number of real Saints, for whom Christ intercedes, as before my Text, saying, Behold I and the children which thou hast given me. This Text speaks no comfort to any carnal wicked persons. In the time of Pestilence, and an hour of sudden Death, they have no fence against the Devils fiery darts, and the flashes of hell; no Antidote against the kill fears of Death. But let them flee penitently and believingly to Christ for refuge, yea, to Christ, first for grace, for repentance unto life, and for faith in his blood, and then for safety; and if the Son make you Sons, and so free, ye shall be free indeed.  
Secondly, I beseech you that are Saints, God's children, though but a little flock, little children, yet do not you dread Death. I do not say, Do not think of Death; Alas! who can but think of it? I do not say neither, Be not seriously sensible of it. But I beseech you for the sake of Jesus Christ, for his honour sake who is your King, and your own, who are his Soldiers, I say, quit yourselves like men, stand to it stoutly, sink not under the fears of Death. Alas! you are not to fear your last encounter, if God hath given you any victory over your greatest, and truly mortal enemies the World, Flesh, and Devil. Saints at last should be like experienced Soldiers, used to encounters, and warrisht with spiritual Combats, so that they should rather scorn, then fear the last and harmlessest enemy, Death. But I shall only add; That this freedom from the fears of Death is a privilege Christ hath purchased for this present state, for this life. NOw what Saint can find in his heart to lose so great a Legacy left by Christ; so great a purchase and benefit of his Death? So great a Deliverance? And foolishly multiply to himself selfwilled fears, or which is worse, selfwilled grounds of fear; as lust, passion, worldly encumbrances, or worldly mindedness, idleness, vain, frothy, foolish actions and carriage; or if not so, than it may be, ignorant suspicions of God's mercy: All these things do but arm Death, and thine own Conscience to wound thee; oh look to thyself, make haste, for Death hastens apace. O! what true Child of God but would so long to be rid of this disingenuous temper of fearing Death, as to be even hourly on his knees begging of Christ this benefit of his gloriously conquering death; which if a Child of God receives not in this short, and now if ever, uncertain life, he will altogether miss that which is so goodly a part of the Saints Portion; which is proper to, and fitted for this present life; even before Death comes to encounter us. Well, abandon these fears with the grounds of them, and then though Death come quickly, yet through Christ you will grapple well enough with it. And oh that men were wise to get from Christ by all constant importunity, some of this blessed deliverance from the fears of Death; and oh that by a continual carelessness, because not presently seized by the Plague, or any other mortal sickness, they would not desperately venture it, and so sadly abandon themselves to the frights of the Devil in an hour of sudden death. Now if any be awakened, either by God's Word or Providence, to look after this great benefit of Christ's death; which is, to be delivered from the servile fears of their own; then let such consider this Counsel which the Scripture gives in the Case.  
First, Have a care of harbouring one moment any known or knowable guilt; For it receives from the condemning Law strength to arm Death with. I wonder not that those Saints who have at any time much guilt upon their spirits, do then fear Death. If sin be not examined and found out, which is not done by many Saints; who even justify themselves in some sins, not judging them to be sins, nor much caring to examine lest they should prove sins, and so to be parted with, contrary to a dear humour; and so calling good evil; and evil good; no wonder in such a case that the Woe belonging to such, when executed, as well as threatened, frights them. If Saints for want of due consideration and examining themselves, do not only commit, but continue in sin unrepented of, as the Plagued Corinthians; no wonder that they are surprised, not only with the fears of death, but with sudden death itself. Oh! shake your Consciences, rouse them up to discharge their office faithfully; let your heart smite you for the least sin, or evil thought; and oh harbour not guilt, let it not lodge with you one night, no not an hour; for so long you will be liable to horrid fears of dying. It is so, and the very truth of many Saint's condition. Therefore find out that which troubles your peace, and provokes God to leave you to the fears of Death; finding it out, labour for the assistance of Christ's Spirit, for one look from Christ, for one manifestation of God's love that may break your hearts, and make you weep bitterly, repent and grieve throughly: thus shall not sin come upon you with an afterclap, with a repentance to be repent of. Weep for sin according to the demand of the Gospel, which requires not a little grief, though less than sin deserves, for it deserves hell's weeping and wailing and gnashing of teeth. Do this, Believe and Repent, Repent and Believe; and than you will find in your hearts little or no fears of Death. For peace of Conscience will thus become firm, and will cast and keep them out; yea, defend the heart through Christ. I say, therefore daily, yea, hourly exercise faith, together with repentance, that is to say, a vigorous faith; which is never forlorn or forsaken of good works; and such a faith in Christ will be your victory over all base fears of Death. Be not then, O souls, too hasty in your exercise of faith. Believe again and again, really and truly presenting to yourselves the severity of the last and solemn judgement of God. Believe not only till some ease come, but till you be willing to die, if the Lord will, presently. For did you arraign yourselves in bitter Confession of sin as before God's Tribunal indeed: No less faith would serve your turn, than such as would carry you boldly from your knees through Death to Judgement; for you may so examine and judge yourselves, as to be confident in Christ that you shall never be judged of the Lord.  
Secondly, Resist the Devil; I mean these his temptations to fear death; resist both him, and all his temptations; as, those to sin, to despair of its pardon, and to fear its wages Death. Have an (It is written) for him, if not to wound him, yet to gag him; If nothing be readier; dart this Text into his foul mouth to stop it; this Text, managed with faith, will fright the Devil more than he can fright you. This Text is in this case like Goliahs' Sword, none like it. Take God's Word; for it will wound him, and make him run too, by the power of the Spirit of Christ. Well, thus resist the Devil; fear him not, he is a conquered enemy. Christ hath destroyed him that hath the power of death, says the Apostle. And therefore I desire you to resist him for two reasons.  
First, Because your Captain hath done it. It is fit for Soldiers to fight against such as their General Charges; It is not fit for you to yield to the Devils temptations to fear Death, when as Christ, the Captain of your salvation, hath overcome him, as his, and your Enemy, destroying him that had the power of Death. This were to raise arms with the Devil, and to strengthen him against Christ and your own lives too. But,  
Secondly, I advise this, because it is the way of Christ, his Method of ridding his children from fear. He first destroyed him that had the power of Death, that is, the Devil; and all this that he might deliver his people from fear of dying. So do you; follow Christ's Methods of war. Would you be delivered indeed by Christ from the bondage fears of Death? Then do as Christ, resist him that hath the power of Death. The Promise you know encourages this stoutness. Resist the Devil and he will flee from you; which when he doth, your fears of Death will flee after him; because it is he only that hath this power of Death. As one says, Timor attrahit ad se Daemonas, Fear or Cowardice invites the Devil to come to us; the Coward's trick indeed, who never fighteth but when he thinks his enemy fears to resist him. So I may to be sure say on the contrary, that as to fear the Devil draws him upon us; so not to fear him keeps him off on's. Courage in resistance will put him to flight; for he is an absolute Coward to Christ and stout Christians. If this be not done, I mean, if the Devil be not fully resisted, all is in vain; that man will scarce ever keep his Conscience quiet that tamely suffers the Devil to play the merciless Soldier, Sophister, Gaoler, or Executioner with it; Master the Devil, and then having made thy peace with God, thou hast only thy Conscience still to pacify from time to time with that blood that hath pacified God. Well then, take this course; do as Christ did in his fight; and you will without doubt fight a good fight of faith, and finish your course with joy.  
Thirdly, Love not the world, or any thing in it that is of it; Love not your life too much; exercise self denial. Did we love God and ourselves aright, we should not fear Death. Perfect love casteth out the fear of Death; But imperfect love, love divided; the love of God, and of the world too, I mean, the comforts, pleasures of this life, sweet Relations, or the like; oh this imperfect love, instead of casting out, doth but hatch and harbour the fears of Death. Fear then to love much any thing of this world, though never so lawful an enjoyment, would you not fear Death. There is more in this than Christians will be ware of. But doubtless, the inordinate love of worldly comforts, and the imperfect love of God, makes men afraid to die. To this I may add, Prise spiritual things above worldly; place your sensible daily, yea, hourly happiness in spiritual things; count them not only your food, but feast; yea, recreation too; always reckoning thus to be merry. My Meditation of God shall be sweet, says David, and I will be glad in the Lord. Let the comfort of your lives, your choice, constant delight and treasure be heavenly things; than you will never fear death. For as it is a comfort when an house is on fire to save all the goods, especially all the treasure. So though the Plague or any death fire the body, this our tabernacle of clay; yet will it not be a quering comfort that our Treasure is safe? And that we have a better house to go to, not made with hands, in the highest heavens?  
Fourthly, Watch. It is Christ's direction. The uncertainty of the time of death and judgement, hath this Use of Exhortation annexed to it by a greater Ecclesiastes than Solomon, Christ himself, who preached as never man did, and spoke as never man spoke; says he, What I say unto you, I say unto all, watch, Mar. 13.37. Job knowing his Redeemer lived, knew both his protection, and his duty; waited all the days of his appointed time till his change came. He was every day at watch, looking for his last enemy, Death, and therefore little feared what he could do; therefore he had not so much fear of Death, as hope in God though he should slay him. Oh! watch, watch; For you know those that watch in an Army are less affrighted at the approach of an enemy, than those that are alarmed out of their sleep: So it is as to the fears of Death, we therefore fear it so much, because we so little think of it, or expect it, putting the evil day far from us; and so, suspecting it not to be near, fall to sleep, keep no watch; and than if on a sudden this last enemy Death approach, and seem to be very near us; we being alarmed out of our foolish sleep are affrighted. Therefore Solomon deals wisely with the young man, Eccles. 12. who thinks death farthest off, I say, he presents the young man with a most lively and unparallelled description of his latter end; puts him in mind betimes of his latter days; that so meditating and expecting such an end of his days, he might not be affrighted at death, nor unprepared for judgement. Oh! watch, watch; for certainly, Christians, familiar thoughts of death, if according to God's Word, would breed in us the contempt of Death.  
Fifthly, Be faithful in celebrating all Gospel Ordinances of God's Worship; Communion with Christ in them raises a man's ambition above his Cowardice, and makes him covet to be with Christ, though it be by Death. Remember that of David, Psal. 24.4. Though I walk in the valley of the shadow of death, I will fear no ill, for thou art with me. In the next verse but one he shows where God and he met, ver. 6. I will dwell in the house of the Lord for ever. Communion with his shepherd, especially in holy Worship, made him fear no evil that death could affront him with. Two Ordinances of the Worship of God, and for Communion with him, I only hint as expedient to this present purpose, because one of them I must speak more to in the Conclusion, they are Prayer and the Lords Supper.  
First, Prayer, The end of all things is at hand, be sober and watch unto Prayer, 1 Pet. 4.7 Thy end to be sure is at hand, watch and pray. Watching is of little avail without Prayer. If you be wise pray much in faith. O, Saints, have you never found in prayer heaven's gate opened to your knocking? Do but prevail once in prayer with God himself, as Princes, and Israelites indeed, and you will easily overcome his Sergeant death itself, much more its fears. They that use in Prayer to enter into the holiest by the blood of Jesus cannot much fear that Death should at last make them miss their good old way to heaven.  
Secondly, Receive the Lords Supper as oft, and as worthily as you can; Many quiet their Consciences by receiving that Sacrament upon the point of Death. But truly, solid joys, and the best preparations for death, are the result of a godly remembrance of Christ's death, all along in our life time. What quiet can any have from such a practice? That is, to neglect the Ordinance and duty of remembering Christ's death all their life; and to remember it only at their death? Oh! seeing fears of death, are sad associates and Companions of our life; even all your days remember Christ's death; by virtue whereof you are to be delivered from such troublesome Company; as it is clear in the preceding verse to my Text, That through DEATH, says the Apostle, he might destroy him that had the power of Death; and deliver them who through fear of death were all their life time subject to bondage. This is a deliverance you see wrought through Christ's death. O Saint study it, eye it in faith, till thou feelest the virtue of it in thy heart, easing thee of thy fears of Death. Thus Christ undertook thy Deliverance even by his own Death. Thus then do thou manage this thy deliverance by due remembrance of thy Saviour's death; which remembrance in the use of the Lords Supper (if it be the highest Gospel Ordinance, as none doubt it so to be,) is the most effectual means to subdue, as all sin, so all fears of death. The death of Christ kills sin, guilt, death, and Devil; and will it not by faith destroy the fears of Death? Surely it will. Only take heed to thyself in receiving the Sacrament of the Lords Supper; for else thy remedy may prove thy poison. An unbecoming remembrance at that Ordinance of Christ's death, may cost thee thy life, and bring the Plague to thy body, as many good Divines are of the opinion that the Plague raged amongst those unworthy Communicants of the Corinthians that were even many of them weak and sickly, yea, many fallen asleep. A Plague sure; because many sick and many dead.  
Sixthly, Maintain a very exact and holy Conversation; walk with God in thy Closet, and in thy house in a perfect way. Who was it that had a desire to be dissolved? Who was it? That by all means laboured to attain to the resurrection of the dead? To enjoy by death the perfection of glory, and that without the least fears of Death? Was it not that holy man the Apostle Paul? who as you find in the same place, Phil. 3.13. counted not himself to be already perfect; forgetting those things which were behind, reaching forth to those things which were before, and pressing towards the mark for the prize of the high calling of God in Christ Jesus. He pressed forward, yea, would have pressed too through Death gladly, that he might attain to the Resurrection of the Dead. He that hath a Conversation in heaven, will least fear his passage thither by Death, having in his life time been much used to be above. Those that set their minds on things above can look much beyond death, and see all clear. A holy conversation in heaven is a conversation beyond Death. Certainly, none fear death more than wicked men, whose Consciences are somewhat awakened; and none, next to them, fear death more than careless Saints. Strict livers are not only fearless of Death, but desirous of it. The Apostle Peter speaking of sufferings, counsels thus, 1 Pet. 4.19. Let them that suffer according to the will of God commit the keeping of their souls to him in well doing as unto a faithful Creator. Truly, for Saints not only to suffer, but to die as well as others is the appointed will of God. Let them then commit the keeping of their souls to God in death, or under the expectation of it, in well doing as unto a faithful Creator; for than they can no more fear Death reasonably, than they can God's faithfulness.  
Seventhly, Make a good improvement of all afflictions. Conquer them by faith and patience, and you will better deal with Death. The Apostle Paul triumphed over Death, (as you have heard) because more than Conqueror over tribulations, persecutions, and the like sorrows. Truly, overcoming these afflictions he bids a defiance to Death itself, let it do its worst; he is persuaded that neither life nor death, neither the troubles of life, nor the pains of Death, if not the first, sure not the later, can separate him from his happiness, the love of God in Christ Jesus. Therefore you find a remarkable passage in Phil. 1.13, 23. near together in the same Chapter; first he mentions his bonds in Christ, or for his sake in Caesar's Palace, then quickly mentions his desire to die, to departed this miserable world. This is the unspeakable happiness of afflictions when improved; they make us not only weary of this life, and desirous of the Saints everlasting rest; but they harden us, and animate us to go on to conquer the remains of death at the last hour. None live or die more courageously than the most exercised Saints, trained up in great afflictions and sufferings for righteousness sake.  
Eighthly, Study the great Examples of this Deliverance; Scripture Saints and others that have not feared death; though subject to the like passions and infirmities that we are; as Job, David, the Apostle Paul, and others. Example is cogent; and their courage as well as patience was recorded for our imitation. Now this is the great advantage we have by such examples: A poor soul is encouraged to expect the same deliverance by Christ that such Saints before obtained freely, seeing as God, so Christ is no respecter of persons; especially no partial Father to his own children, who have all an equal interest in the Common Saviour and Deliverer. Consider that seriously and take courage. Remember once and again that Heb. 7.25. He is able to save to the uttermost them that come unto God by him; them, that is, whosoever come, them as well as the Apostle Paul himself; Stephen and Apollo's as well as the great Apostles Peter and Paul; and the Apostle John's little children as well as himself, so long as they be children of God, and come to God by Christ. As the Apostle Peter speaks; God (says he) making no difference between them and us, even all one in Christ, as to the benefits of his death. I beseech you consider also your living and dying Saints, whose eminent lives are fresh in your memories; consider and trace in them the evident footsteps of this glorious deliverance from the fears of Death. The great instruction that the life and death of truly Christian friends do teach us, is to die well and comfortably. And their evident victory over Death should animate the following files of Christian Soldiers to fall on; and that with more courage upon death, than death can upon them.  
Ninthly, Trust in God; Believe in God, believe also in Christ; we find in Scripture that nothing we can do is a more present remedy against disquiets and fears, than a present exercising this heavenly grace of trusting in, and cleaving closer to God even when trouble is nigh, very nigh, Why art thou disquieted O my soul; hope in God. Again, What time I am afraid I will trust in thee, and many such instances. Well, the Devil fights thy soul with the fears of Death: Do thou charge him again with thy hope in God. Take this armour of God. Hope is a proper weapon to fight against fear; and the longer weapon too I will assure you. It is a proper match for fear, and much more valiant through Christ, than the fears of Death can pretend to be, for and through the Devil. Therefore to promote this grace, so highly conducing to the design of Christ in delivering his people from the fears of Death, or of any dismal misery that can usher in Death to us; I shall conclude with a discovery of some things that make for us all, many ways; as well as for the due Complexion of this needful grace of hope, which, I confess, may blush, but never grow pale and wan upon the nearest approach, or roughest touch of Death, we will leave that dull complexion to the lumpish fears of Death. Well, to get this healthful lively grace of hope.  
First, Labour to know well God and Christ, with the design, merit, and power of his death. There is nothing knowable of God, as the truth is in Jesus, but it conduceth to a Saints confidence; labour therefore to know as much of God as thou canst, Psal. 9.10. They that know thy name will put their trust in thee. And indeed who will trust a stranger that he knows not? See further, Prov. 22.17, 18, 19 Bow down thine ear and hear the words of the wise, and apply thine heart unto my knowledge. Vers. 18. For it is a pleasant thing if thou keep them within thee, they shall withal be fitted in thy lips. Vers. 19 That thy trust may be in the Lord I have made known to thee this day, even to thee. Vers. 20. Have I not written to thee excellent things in Counsels and knowledge? And all this excellent instruction from Christ is to this very purpose; that thy trust may be in God. Read God's word much, labour to understand his blessed pregnant promises, his wisdom, power, and faithfulness, especially his love; to comprehend with all Saints the breadth, and length, and depth, and height of it. Know God much, and you will trust him the more, as Psal. 9.10. They that know thy name will put their trust in thee: For thou Lord hast not forsaken them that seek thee. Thy faithfulness, O Lord, is so experienced, who that knows in, but must trust in thee. How came Job to trust God though he should slay him, to be so fearless of any death? Truly, he had excellent knowledge of God, yea, and of Christ too; He knew his Redeemer lived. But let thy knowledge of God and Christ be such as includes Eternal life; for the Devils know God, they believe and tremble; Let not thy knowledge be like the knowledge of the filthy Devils, but like the knowledge of the pure God, let it shine and sparkle in all holiness of heart and life. Be good, and do good, as well as know good; be like God, and do like God. Get a renewed heart, and a reformed life, that so beholding as in a glass the glory of the Lord, you may be changed into the same Image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. Oh continue beholding Christ's glory as in a glass, till you see yourselves somewhat like him, and then you cannot see any thing to fright you; for as you have it, Psal. 64.10. The RIGHTEOUS shall be glad in the Lord, and shall trust in him, and all the UPRIGHT in heart shall glory. Now surely Death and its fears shall not for bid it, and make this Scripture a lie.  
Secondly, Use thyself to it, to trust in God. Exercise thyself extraordinarily unto this part of Godliness; so no changes will put thee out; no, not thy last change. Job could trust God in one sad condition after another, though sadder and sadder. And then at length he could do so as well, even at death; though God himself too should slay him, he could not be put by his good use and holy custom of trusting in God, Psal. 62.8. Trust in him at all times. And if thou dost, I will assure thee, thou wilt at no time much fear death, or aught else but God. But,  
Thirdly, Especially in times of danger; as when War, Plague, Famine is begun, or any other mortal Calamity. When thou art in the valley of the shadow of death, than it is high time to trust much in God, and to pluck up thy heart, Psal 2.12. When his wrath is kindled but a little, blessed are all they that put their trust in him: That take warning betime, and return to him that smites them, that cling to him, and kiss the Rod at the first sight, or the first lash at least. Oh that men did but know the things which do belong to their peace, to their speedy averting of God's dreadful judgements. Oh that men would trust in God and cleave unto him, yea, to his feet, humbling themselves under his mighty hand, when he gins to plague them; that so he may not be provoked to chasten in his hot displeasure. This David earnestly prayed against, and as earnestly laboured always to prevent: For the very enkindling of God's anger is dreadful, but its waxing hot most lamentable, desolating, and full of horror; who can dwell with everlasting burn? Oh therefore says a wise David, that had felt God's anger, when his anger is kindled but a little, blessed are all they that put their trust in him.  
Fourthly, Trust in God when thou findest thy heart most fearful; That is the very nick of time, that makes thy duty of trusting God most seasonable and advantageous to thee; and therefore an hour, wherein thou mayst expect the assistance of God's Spirit to bear thee up, according to David's confidence, grounded on good experience, Psal. 56.3. What time I am afraid I will trust in thee; Why art thou disquieted O my soul? Hope in God. And again, This I call to mind; What? Truly that my strength and hope was perished from the Lord; yet therefore have I hope. As God, so a gracious soul will be seen in the mount. God helps in extremity, lest the Spirit he hath made should fail before him, as the Prophet admirably; therefore let thy trust in God be at work, when to be sure God's power is at work too; and that is in extremity; set in with God, and thy Spirit shall be sustained. When the fear of near approaching Death charges thee home, and thy heart sinks within thee, O let it not sink like a stone, as Nabals, but pluck it up and charge it again with a more lively hope in God. This do, master thy fears and conquer. For it is often found that Cowards when they can master themselves and their own fears, turn most valiant and daring against their enemies.  
Fifthly, Clear up thy interest in God and in Christ. A Child trusts his Father best, a Loyal Subject his good Lord and King. To trust in such a relation is an easy, because a genuine and natural work, Psal. 7.1. O Lord my God, in thee do I put my trust. Psal. 42.5. Why art thou cast down, O my soul, and why art thou disquieted within me? What is the matter? The matter! alas! War, Pestilence is at the door! Peace, O soul hope in God. Alas! but how shall I? Away, away, how shalt thou not? Dost thou not know that God is the health of thy Countenance and thy God? Yet this very David could cry out sometimes as forsaken of God, as if cut off from God's eyes. Oh that God's People now a days would not imitate Scripture Saints only in their complaints, and weeping, but also in their rejoicing, and singing; not follow them only in their diffidence, but in their confidence also; and not only in their dark paths, but in their Lucidis intervallis, as Isaiah phrases it, Walking with them in the light of the Lord. O be not like Scripture Saints in their spiritual swooning away, but in their coming again to themselves; be like them, not only in their desertions, or dejections, but their more usual assurance of God's love. Oh labour to speak the Dialect of God's Children with David, either in the phrase of Psal. 3.7. or 119.94. either thus, Save me, O MY God: Or thus, I AM THINE, save me.  
Sixthly, Rely on nothing else. Trust in the Lord with all thine heart, and lean not to thine own understanding, Pro. 3.5. That is, to the devices of thy heart for security, refuge, help, preservation in danger. Some trust in horses, says the Psalmist, and some, I may say, in Country houses and air; Go to them in time of Pestilence they may, but only in case duty and necessary business bind them not to the contrary. He that flees the Plague and runs from his Duty, may most likely but rush into the Plague, as I may say, or worse; whatever he now thinks. Some trust to their invention of Antidotes against the Plague, to their own, or other men's devices for help, and secure in time of danger; use them they may, but trust to them, and their danger is a hundred times the greater; for cursed is man that trusteth in man, much more that trusteth in himself, that leans to his own understanding; for he that doth so, would if he prospered, (which it is pity therefore he should,) I say, he would sacrifice to his own net, as well as lean to his own understanding.  
Seventhly, Praise God much; even with thy soul, and all that is within thee, under the greatest Judgements; It is a duty most of all seasonable, necessary, and advantageous to thee. Art thou alive? Praise God, as the living; the living should do; especially, I say, in time of danger. Therefore Jacob in his time of danger and fears, began his prevalent and successful prayer for deliverance with (Lesle than the least of all God's mercies.) For a thankful and cheerful acknowledgement feeds faith and hope with former good experience; and dispels fear of evil to come with a joy in the Lord, who is the presentest and the greatest good. Be careful for nothing, says the Apostle; How so? What remedy against disquieting care and fean? Truly, Prayer and Supplication with Thanksgiving. In dangers and troubles I judge it very fitting to begin our Prayers with Thanksgivings, thanking God for what we have, when all seems to be a going; and we ourselves too; who are less than the least of all God's mercies. But especially because by Praises in the beginning of our Prayers we sing out our fears, and tune our hearts to pray in faith. But seeing both Praise and Prayer are so useful to increase faith, and blast fear, I will never contend for the priority of either, e'en put them together, let them never go asunder. To conclude then.  
Oh pray much. The admirablest way under heaven by Christ's blessing to conjure all base fears quite out of the heart. For if ever faith be emboldened, it is in prayer. Prayer it is the improver, as of all grace, so especially of faith, Psal 62.8. Trust in the Lord at all times: But how shall we do that? It follows; Ye people pour out your heart before him; then he adds, God is a Refuge for us. That is certain, as the Prophet thinks. Oh the confidence in God that they arrive to, who in danger can pour out their hearts before him! Faith when we pray aright doth in every Petition get faster and faster hold of God. Thus the soul in Prayer works itself even into God's arms of mercy, and Christ's bosom of love. Thus in danger we nestle closer into the Clefts of our blessed Rock till the indignation be overpast. You know that excellent Counsel, Isa. 26.20. Come, my people, enter thou into thy Chambers, and shut thy doors about thee: hid thyself as is were for a moment, until the indignation be overpast. Wouldst thou be so safe? Then as Christ counsels, Mat. 6.6. Do thou, when thou prayest, enter into thy Closet, and when thou hast shut thy door pray to thy Father which seethe in secret, and thy Father which seethe in secret, shall reward thee openly. There is to this purpose a very edifying inference may be easily gathered from 1 Tim. 5.5. Where you have the Apostle's good widow mentioned; and that she trusted in God; but that is not all; It is not a poor rash flourish, (I trust in God, and I hope in the Lord Jesus,) which is but a dream, nay, a vain and empty breath, the poor ignorant profane perfons hope, which quickly gives up the Ghost. But says the Apostle, The good widow she trusteth in God, and continueth in supplications and prayers, night and day; Thus she upholds her Confidence in God both day and night; Woe be to those that say, they trust in God day and night, and yet scarce pray at all in good earnest, day nor night. The Apostle says indeed that this good widow is desolate, hath none to help her; but yet to facilitate her faith, you know God hath especially revealed his tender care of widows, yet their, even their trust in God (if they will make any thing on't) must be raised and enlivened through continual supplications night and day: So must every one of us do, who make God our refuge in times of danger. I think every one of our hearts tells us without ask, what need we have to trust in God under this sad Visitation, and sore Judgement of the Plague; we may quickly sit in our Families, as a desolate widow; yea, how quickly may we be shut up in them, as many are at this time. Well, if we would approve our Consciences to God in this duty of trusting in him, which is our wisest and safest practice, let us be exceeding fervent, yea, constant too in our supplications and prayers day and night. It is the use, you sadly know, (as of old) when a poor forlorn Family is shut up for the Plague, to make upon the door a Red Cross, and to write over, or by it, (Lord have mercy, etc.) But as you love your lives both before and after infection, instead of that Red Cross, have faith in the blood of Jesus; get your souls well sprinkled with it; And that which effectually cures the Plague of the heart, can more easily and quickly cure the Plague of the body: And so Christ may be your Passeover indeed; the destroying Angel may pass over you, and not touch those that are careful by faith to get their hearts well sprinkled with the blood of this immaculate Lamb of God. And then instead of that short [Lord have Mercy] do you pour out your souls before the Lord, who poured out his heart blood for poor sinners.  
And to encourage you in the whole; even in all your labours to attain such a faith and confidence in Christ, as may by his power work out of your hearts the slavish fears of Death: Take that excellent place of Scripture, Nahum 1.7. The Lord is good: A strong hold in the day of trouble; AND HE KNOWETH THEM THAT TRUST IN HIM; to be sure that trust in him, like Job, though he stay them. Be assured of it, your Father which seethe in secret, (in the secret Closet, nay, in the secret Chamber and house shut up; he that seethe in secret) will reward you openly. So that if you do indeed firmly believe in God, and believe also in Christ, you shall be able to say, and that from some sweet and great experience, that in very deed, When his Wrath is kindled but a little, blessed (YEA, THRICE BLESSED) are all they that put their trust in him.  
FINIS.