THE MOURNERS Memorial, IN TWO SERMONS; On the Death of the Truly Pious Mrs. SUSANNA SOAME, Late Wife of Bartholomew Soame of Thurlow, Esq; Who Deceased Febru. 14. 1691/ 2.  
With some Account of Her LIFE & DEATH.  
By 

Timothy Wright,  
Robert Fleming,   Ministers of the Gospel.  
London, Printed for John Salusbury at the Rising-Sun in Cornhill, and John Harris at the Harrow in the Poultry, MDCXCII.   

To the much Honoured BARTHOLOMEW SOAME of Little Thurlow, Esq;  
Honoured Sir,  
THat Relation which these Discourses have to One who a few days ago stood in the nearest upon earth to yourself, rendering them peculiarly Yours, doth entitle them to your Patronage; And considering that upon the same account they may be acceptable to many others unto whom her Memory is precious, tho' as they are Ours we have little reason to expect they should be so to any: We do with the greater readiness, in Obedience to your Commands, here humbly present them to your Hand in that plain Countrey-dress in which they were lately directed to your Ear among many others, to whom they were in that respect the more suitable, as well as to the solemnity of the Occasion; Hoping that as through the Divine Grace they found some Access unto your Heart, when they first visited your Ear, so they may be of some further use by the blessing of God to renew, or rather fix and settle the impressions which were then made, being now again presented to your Eye.  
Sir, As there is none more deeply sensible of the greatness of the loss, which You and Yours have sustained by the Death of so near and dear, and every way useful a Relative; so there is none more sincerely desirous than We are, to the utmost of our power, to be assistant both to You and them in bearing your present Burdens, as far as Christianity doth oblige, and Capacitate us to be mutually helpful to one another in fulfilling that part of the Law of Christ. And surely it cannot choose but be a very relieving thought to you to consider what a vast disproportion there is between your Temporal loss, and her Eternal gain, by her happy Exchange of a frail, Tottering Earthly Tabernacle for an House not made with hands Eternal in the Heavens. It may very well be a comfortable Alleviation to your Grief and Sorrow under the present afflictive dispensation, when you first look backward and reflect upon the many wearisome and painful Exercises, which One whom you so Dear loved, and then so hearty pitied, did for so long a time undergo in a distempered body; and then look forward, and consider that She is now Eternally freed from all, being happily arrived at that Everlasting Rest, where there is not only perfect ease, but fullness of joy to make it the more complete, complacential and delightful. That Eternal weight of Glory which she is now in the possession of doth infinitely preponderate both her former sufferings in a mortal body, and your present heavy affliction and sorrow upon her going out of it. And therefore You have greater reason to rejoice than to weep for her, in as much as she is now gone unto her Heavenly Father. And tho' it cannot be denied, but we have all reason to weep for ourselves; as indeed the state of this wretched World in general, (as well as of particular Families) is sadly to be lamented, when Persons of Eminent endowments, and singular usefulness in their respective stations are in so great numbers (as they have been of late) translated out of it, as being no longer worthy of such excellent Inhabitants, and so few in many places springing up in their room: Yet even in this respect we have no reason to sorrow as those that have no hope; For, As there are in your Family many pleasant and hopeful young Plants, upon which the Blessing of 
Gen. 17. v. 7.  Abraham is continually descending to make them yet more and more fruitful in every good work, that it may still retain the beautiful Complexion of a Watered Garden, and all that see 
Isa. 58. v. 11. cap. 61. v. ●.  them may acknowledge that they are the Seed which the Lord hath blessed: So with respect to the poor adjacent Country, who also have sustained a great loss (of which they are very sensible) in the Decease of One who, by your kind assistance and cheerful Concurrence, was more immediately instrumental in procuring for them such plain wholesome food for their Souls, as they had a grateful relish of notwithstanding what in that kind they do otherwise enjoy; We are greatly encouraged to hope that the Father of Spirits, will in his wise, and good Providence make up this loss also to them by continuing your Affairs here in such a posture, that you may yet further pursue your own beneficent and charitable inclination towards your Neighbours and Countrymen, in affording them the like additional helps still for their spiritual improvement. And in so doing We doubt not but You will find the Blessings of Heaven still multiplied upon your Family, and abundance of peace and satisfaction in your own Spirit, in persisting in and reflecting upon such a charitable piece of Service to the Souls of men. In order whereunto both You and Yours (of whose numerous favours to each of us we shall ever retain a most grateful sense) are with no less sincerity than constancy recommended daily to the Compassionate Care of the Father of Mercys, and the God of all Grace and Consolation, by,  
Honoured Sir, Your greatly obliged, faithful and humble Servants in Christ, 

Timothy Wright,  
Robert Fleming.   Thurlow-Hall March, 7th. 1691/2.   

A Funeral Sermon. By Timothy Wright, Chaplain in the Family.  Rom. 2. 7. To them, who by patiented continuance in well doing, seek for Glory and Honour, and Immortality; Eternal Life. 
Which words as connected with v. 6. are thus:  Who will render to every man according to his deeds: To them, who by patiented continuance in well-doing seek for Glory, and Honour, and Immortality; Eternal Life. 
IT having pleased Almighty God, the Sovereign disposer of all things, (in whose hands all our times are) to remove from us, and take unto himself, our deservedly Honoured, Dear, and useful Friend; who (as you all know) was in her life-time, not without the condescending and cheerful Concurrence of Her surviving Head, very instrumental for the propagating the True knowledge of Christ Jesus among you, by the Preaching of the Gospel in this place.  
It is now the commendable and pious desire, and appointment of her nearest surviving Relatives, that we should this day here pay our last solemn, and public Respects together unto her Memory, in a Sermon or two dedicated unto it. And my Station in the Family laying me under a peculiar Obligation to bear my part in this solemn service, (tho' otherwise unworthy of it;) it was not long after, I began more closely to apply my thoughts to the making some slender preparation for it, that this Text presented itself to my mind, as a proper subject for our most serious meditation on this sorrowful occasion: To them, who by patiented continuance in well-doing, etc. A Scripture that was eminently Exemplified in her Life, and is now more fully accomplished, and made good to her, in her death; and upon both accounts, I hope, so much the more adapted for our present instruction, in Conjunction with that awakening and teaching Providence, which gave the occasion to this Discourse upon it: Which is designed both for an instructive lesson to the living, and a solemn Memorial of the dead; and therefore I shall endeavour, by the Divine assistance, to cast it into such a Method, and form, as may be in some measure accommodate to both parts of that design; but to the latter in subserviency to the former, as that which is principally to be regarded in such sacred discourses.  
In the Words we have two things more generally offered to our serious consideration. 1. The descriptive Character of the Heirs of future blessedness; they are such who by patiented continuance in well doing seek for Glory, and Honour, and Immortality. 2. The final Happiness unto which they shall at last be advanced by the gracious designation, and appointment of their Heavenly Father: And this is briefly summed up in those two comprehensive words, Eternal life; which indeed are both too big for our thoughts in this dark, imperfect state, and are only throughly understood, where what is signified by them is fully enjoyed.  
The Character of the Persons here spoken of is full, & extensive, the felicity that awaits them at the end of their course is great and glorious, and the Connection that is between them is firm and certain, resulting from that divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is spoken of in the preceding part of the Context, that righteous Judgement of God, whereby he makes a true Estimate of Persons and actions according to the proper Rules of Judgement; and will therefore render to every one according to his deeds. And so with little variation, we may sum up the sense of the Words in this Doctrinal Conclusion, viz.  
Doct. That all they, who by patiented continuance in well-doing seek for Glory, and Honour, and Immortality, shall at last obtain the full possession of what they seek after in Eternal life.  
This is a Conclusion of that indubitable certainty, that the Truth of it cannot be called in question without denying at once the divine veracity, and remunerative justice; for as much as the written word of God, (according to which his final distribution of Eternal Rewards and punishments, shall be made at the last day) hath expressly declared that it shall be thus: And that in many other places of Scripture as well as in the Text: And therefore looking upon it as altogether needless to insist upon the direct proof, or Confirmation of this Truth, amongst those that do acknowledge the divine Authority of the Holy Scriptures, and believe them to be the Word of God: All that I shall do further in speaking to it, shall be, first to explain, and then to apply it to ourselves on this sorrowful occasion.  
In the Explication there are three things to be distinctly considered and spoken to, viz.  
1. The Extensive import of the Character, by which the Heirs of future blessedness are here described.  
2. The nature and Excellency of that final happiness, which doth by the divine Ordination and appointment belong to them as their everlasting inheritance.  
3. What kind of connection there is between the one, and the other, i e. between the qualifications imported in this Character, and that felicity, to which all that bear it shall at last be advanced.  
1. That which doth most fitly come under our consideration in the first place, is the extensive import of their Excellent Character, who are here spoken of. And as in the general, we see they are described by the Spiritual, and Heavenly Tendency and scope of their desires and aims; which are too high to be confined to this lower World, or to take up their Rest in any thing, that is measured by Time: So more particularly, there are three things in this Character to be distinctly explained. 1. The great and Noble Object of their earnest desire, and constant aim, expressed here by Glory, Honour, and Immortality. 2. Their Souls Actual Motion towards this Object, here expressed by their seeking after 〈◊〉. 3. The regular Way and right Line, in which their desires move, and their aims are directed towards this blessed Mark; and that is a patiented continuance in well-doing.  
First, We may understand somewhat of the Excellency of the Character here given us, of the Heirs of future Blessedness, by considering the Object of their earnest Desire, and steady Aim; which indeed is great and noble, well-beseeming the dignity of an heavenborn Soul, even Glory, and Honour, and Immortality (or as it is in the Greek, incorruption) [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] three words that carry a great deal in them; the two first expressing the substance of what they seek after, Glory and Honour; and the third subjoined, partly to set forth the perpetuity, and everlasting duration of both, and partly to denote their own endless existence, and continuance in the full possession and enjoyment of them, when once they shall have reached the Mark at which they aim.  
I Shall neither trouble myself, nor you with a needless enquiry into the more nice and critical distinctions, that some may conceive to be between these two words, as to the proper import of them, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Glory and Honour: Thus much being sufficiently evident; not only from the third word, that is subjoined to them, but also from the manifest scope of the Text; that they are principally designed both together to denote that everlasting happiness in another World, which is in the close of the verse summed up in those other two words, Eternal life; intimating that to be the great thing, which all the faithful servants of God and Disciples of Christ do, in subordination to the Glory of their great Lord and Master, chief seek after. Yet so as not to exclude, from being a part of the Object of their Desire and Aim, whatsoever in this life is necessary as preparative and introductory to the Glory and Happiness of another: Much less excluding whatsoever else there may be in that future blessedness itself, which cannot so aptly be conceived of under the notions of Glory and Honour, especially if more strictly, and properly understood; such as that eternal satisfaction, that inexpressible Joy, and that inconceivable delight, which will undoubtedly accompany the glory and honour of that immortal state.  
Nothing short of that Crown of Glory, 
1 Pet. 5. 4.  that fadeth not away, can indeed ultimately terminate the Desires, or fully answer the Aims of the Persons of that singular and noble Character, which we are now considering. It is not any worldly honour or greatness, (tho' they should be advanced never so high in those secular dignities, which many are so ambitious to climb up unto) that can content them that seek the honour, which cometh 
Joh. 5. v. 44.  from God only; even that which he who is the fountain of honour and glory, doth finally conser upon all his children when they are grown up to full age, and are put into the possession of that inheritance that is incorruptible and undefiled, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 1. v. 4.  that fadeth not away, reserved in Heaven for them. And therefore these are here expressly mentioned in the Description, the Apostle gives us of them, as being what they do chief, and above all other things seek after. But tho' these be the supreme and ultimate objects of their Heavenly desires and aims, there are also other things to be considered as intermediate objects thereof; which they must be supposed likewise to seek after in a due subordination to the former. And indeed they are, in great part, but lower degrees of the same things. For as there must be some fainter Rays of an Heavenly divine Glory impressed upon those Souls in this life by the sanctifying operations of the Spirit and Grace of God, which are to be more entirely glorified in that which is to come: So in proportion to the degree, wherein they partake of this glory, there is an heavenly-honour put upon all those here, who shall be advanced to eternal honour hereaftenr. Wheresoever the Divine Image, which was defaced by sin, comes to be restored by Grace, there is an heavenly glory put upon that Soul; which is therefore in Scripture called a Divine 
2 Pet. 1. v. 4.  Nature: And they that partake of it are said to be born of God, and born from above. 
John 1. v. 13. cap. 3. 3. 1 Joh. 5. v. 1.  And as there is a real internal glory stamped upon the Soul, when the divine Image comes to be re-impressed upon it; so surely it is to be reckoned a great honour to a Man to be related to God as his Heavenly Father, to be his Son not only faederally by the grace of Adoption, but really by Regeneration. And these lower degrees of Glory, and Honour lead to higher, and so on to the highest of all, and consequently are to be sought after in subordination thereunto. And whosoever is regardless of the former, tho' his presumptuous pretences be never so high, cannot regularly seek the latter. And therefore we are by no means to separate the one from the other in considering the great Object of the sincere Christian's earnest desire and constant aim. Which was the first thing to be considered in this descriptive Character of the Heirs of future blessedness. And so  
Secondly, That which comes in the next place to be spoken to is, their Souls actual Motion towards this great, and noble Object of their Desire and Aim, as it is here expressed by their 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est summo studio quaerere.  seeking after it. And here it will be necessary to show more particularly what this seeking doth import as it hath respect to this Glory, and Honour, and Immortality, as the object of it. And this will lead us one step further towards the right understanding the excellent, and comprehensive Character of the happy persons that are here spoken of. And it is easy for us to apprehend that there are some things necessarily supposed, and other things more directly employed in this seeking for glory and honour and incorruption, which ought to be considered distinctly; and therefore I shall give you a brief account of both.  
First, There are some things to be considered, which it doth necessarily suppose, and they are such as these:  
1. It doth suppose a competent measure of knowledge, and understanding of what is revealed in the Gospel concerning these great things, and the way in which they are to be sought after: Together with some hope that they may in that way be attained. For as there can be no Rational desire after that which we have 
Ignotinulla cupido.  no knowledge of; So a Man will seek but very faintly, if at all, after that which he hath little or no hope to obtain.  
2. It doth further suppose a Mind and Heart so far abstracted and drawn off from the World, and its perishing vanities, as to be at the greater liberty, and leisure to pursue these better, and more deserving Objects. For it is not to be thought that a Soul that is so far carnalized, and sunk down into the Earth as to be either drowned, and dissolved in sensual pleasures, or swallowed up and buried alive in worldly cares, will with any serious earnestness seek after spiritual and heavenly things. And therefore the Apostle speaks of a Christians seeking those things, which are above, as a thing subsequent unto, as well as evidential of his being spiritually risen with Christ. And therefore. 
Col. 3. 1.   
3. It doth also suppose the divine efficacious grace to have been at work upon the Soul, in some measure enlightening the Mind, renewing the Will, and spiritualizing the Affections; whereby the main bend of the Soul comes to be turned towards God, whereas its depraved inclination did before carry it quite another way. For as it is not to be imagined that the Soul should with any seriousness seek for glory, and honour, and immortality, before such a Change is wrought in it: So it is certain that it could never work it in itself without the powerful supervening operation and assistance of the Spirit and Grace of God. And as these things are supposed; So  
Secondly, There are other things more directly employed in this seeking for glory, and honour, and immortality. As  
1. It doth imply a deliberate Judgement passed in the understanding upon sufficient conviction concerning the preferableness of these great things to all this World's Enjoyments, and an atual preferring and choosing the one before the other accordingly. For all that are engaged in a serious, and diligent prosecution of those things that conduce or pertain to their eternal happiness and Salvation in another World, have been taught, by the Wisdom that is from above, truly to reckon with themselves that, all those other things, upon which the minds of most men are so busily intent, are but mean and contemptible Trifles compared with these: The loving kindness of the Lord is to them better than life itself, and therefore this is sought after, and prized by them above any of the comforts of life. To live in peace and sweet communion with God in Christ here, with the lively hope of being ever with the Lord hereafter, is to them far more eligible, than to have the greatest affluence and abundance of this World's enjoyments. And therefore while others in the anxiety of their hearts are crying out, Who will show us any good? They pray with the devout Psalmist, Lord lift 
Psal. 4. v. 6.  thou up the light of thy countenance upon us.  
2. It doth further imply an habitual heavenly-mindedness, whereby the main stream of the thoughts and affections is carried in a steady current for the most part, towards those things that are above; which therefore are the Subject of their daily meditation: As there is nothing more natural to us than to be thinking much and often upon that which is the great Object of our desire and aim. And so they have their conversation in 
Phil. 3. v. 20.  Heaven, even while their commoration and stay is yet upon earth.  
3. It doth further imply a strong emotion of ardent desires, and earnest long of Soul after those great and glorious enjoyments, which constitute the happiness of the future state; and after whatsoever is antecedently necessary in order to their attainment of a gracious Title unto, and meetness for them. Desire is that Affection of the Soul whereby it moves towards that, which is the Object of its Choice and Love; as it rests in Delight, when it hath attained to the full possession of it. And therefore the heavenly minded Christian in this imperfect state, not having yet attained, is 
Phil. 3. v. 13, 14.  earnestly reaching forth, and pressing forward toward the Mark that is before him. And so there is nothing in which those Noble Souls, that are seriously engaged in seeking for Glory, and Honour, and Immortality, do more frequently or intensely exercise themselves than in constant humble Addresses unto God by fervent Prayer for his Grace in Christ Jesus to fit them for, and conduct them through present duty and service, unto eternal Glory and Happiness. And then.  
4. It doth in the last place imply a serious diligence, and Conscientious care in the use of all divinely-prescribed and appointed means for the improvement of their Spirits in all the excellent habits of Grace and Holiness here, in order to their being meetly prepared, and qualified in due time for the eternal enjoyment of Glory and Happiness hereafter; together with an humble dependence upon the divine Grace, implored by earnest Prayer, for the making all such means effectually conducive to their proper end.  
Thirdly, That which we are to consider in the next place, respecting the excellent Character of these happy Persons, is the regular Way or right Line, in which their Desires move, and their Aims are directed towards this blessed Mark: and that is a patiented continuance in well-doing, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] which the Vulgar Latin renders thus: [secundum patientiam boni operis,] according to the patience of a good work; or (to bring it nearer to the words of our Translation) by patience in well-doing. Arias Montanus renders it [secundum permanentiam] by perseverance in well-doing: and Beza Translates it [secundum patientem expect ationem] by patiented expectation. But I think our own Translation is the most full and emphatical of them all, putting that together which is severally expressed in them: Reading it thus; by patiented continuance in well-doing; therefore I shall adhere to that; and so much the rather, because I find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in Scripture style signify both patience and perseverance. And I think the Emphasis of it here cannot be better expressed than by putting them both together, and so understanding it to signify patiented continuance, or perseverance with patience in well-doing. Nor do I see any thing in the more immediate context, or in the scope of the Text itself, to incline me to prefer any other Translation of these words, that I have seen before this which we have in our English Bibles. And therefore I shall follow in giving you a brief account of the way wherein the Heirs of future blessedness do seek for glory, and honour, and immortality, as it is here described, namely by patiented continuance in well-doing. In which description of it, we may easily perceive these three gradations in it: by well-doing; by continuance or perseverance in well-doing; and by patiented continuance in well-doing: All which I shall speak distinctly to in a few words, beginning with the lowest degree first. viz.  
1. All that do regularly seek for glory, and honour, and immortality, seek them in the way of well-doing; which expression, being indefinite, is to be understood in a very large extent, reaching to all the Duties incumbent upon a Christian in this present state. For as this [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or] well-doing doth in the very formal notion of it carry a reference to some Rule, by which what is done is to be measured, and to which, so far as it is well done, it doth accord: So it must be understood here to have a special reference unto the Gospel, or the Law of Faith as the rule and measure of it. And therefore this well-doing doth plainly import a steady conformity in a Man's Actions, as to the main bent and course of his conversation, unto the holy precepts of Christ Jesus laid down in the Gospel, as the rule and standard of a Christians deportment. And so that which is manifestly intended in this general expression, is no less than an heedful attendance to all the duties of Christianity; or a serious care & studious endeavour throughout the whole course of a Man's life to yield obedience to the Laws of Christ, and so to walk worthy 
Col. 1. 10  of the Lord unto all pleasing. And being so understood, it is so far from excluding that Faith in Christ, whereby a sinner doth embrace and receive him according to the Offer of the Gospel, as the way to obtain Salvation by him, that it doth necessarily include it: Forasmuch as this believing is an essential part of that well-doing, by which all serious Christians do seek for glory, and honour, and immortality. And therefore our Lord himself doth emphatically call it [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the work of God. It is by well-doing in 
John 6. v. 29.  this comprehensive sense as it takes in both Faith and Good Works, in conformity to the Precepts of the Gospel, that we must seek for eternal glory and happiness, if ever we would obtain it. And whosoever they be that seek it any other way, (either separating the one of these from the other, or carelessly neglecting and disregarding both;) they will find at last that they did herein miserably deceive themselves, and put a destructive Cheat upon their own Souls. For the Lord Jesus Christ is the Author 
Heb. 5. v. 9  of Eternal Salvation (not promiscuously unto all, but only) to all those that obey him: And therefore he himself also tells us, that not every one that saith unto him Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the Will of 
Mat. 7. v. 21.  his Father which is in Heaven.  
2. A further gradation expressed in this description of the only regular way of seeking for future glory and blessedness, is that it is to be done by continuance in well-doing, or by perseverance therein unto the end. And this is no less necessary than the former: For if any man draw back it will be to his own perdition, because God hath declared he will 
Heb. 10. v. 38.  have no pleasure in him. He that would so run as to obtain, must not think it enough to set out right, to begin well; but he must hold on till he comes to the end of the prescribed course, or else he looseth all. As he must be careful to run the very race that is set before him, keeping his feet in the direct path that is delineared for him by the divine Precepts, without turning aside to any crooked way, either on the right hand or on the left; So he must be sure to run to the end of it; not desisting till he arrive there, or else he will run in vain.  
3. The last and highest gradation in this account that the Text gives of the way and manner of seeking regularly for glory, and honour, and immortality, is made by the addition of patience unto this perseverance in well-doing. And this Patience hath respect both to present evils endured, and to future good expected in the way of our duty. For patience is exercised by the Children of God in this state of their minority & imperfection both these ways, viz. in enduring and in waiting: & indeed in both respects they have need of patience, that after they have done the 
Heb. 10. v. 36.  Will of God they may receive the promise. First, All the Heirs of Glory, during the time of their minority, do stand in need of patience as it is to be exercised in enduring the many afflictive evils that they meet with in the course of their obedience and continuance in well-doing. For as God's ancient People Israel passed through a troublesome, and howling Wilderness into the promised Land; So all. True Christians must expect through much 
Acts 14. v. 22.  tribulation to enter into the Kingdom of God: And therefore our Lord Jesus Christ told his disciples, that in the 
John 16. v. 33.  World they should have tribulation. And indeed there is such a great variety of troubles, to which the best of men are exposed here in this life as may sufficiently convince them, that here is not 
Mich. 2. v. 10.  their rest. But all these are quietly, and patiently undergone with a silent, humble, and meek submission to the divine Sovereign disposing hand that order all, by such as have eternal glory in their eye and aim; in somuch that they do not only persevere in doing good with unwearied diligence, but also hold out in suffering evils with invincible patience, 
Col. 1. v. 11.  being strengthened thereunto according to the glorious power of the divine grace. Secondly, They do exercise patience in waiting as well as in enduring. For (as the Apostle speaks) they hope for 
Rom. 8. v. 25.  that which yet they see not, and therefore do with patience wait for it. And this is that kind of patience which the Apostle James exhorts unto. Jam. 5. 7, 8. Be patiented therefore brethren, unto the coming of the Lord; behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it until he receive the early and the latter rain: Be ye also patiented, establish your hearts, for the coming of the Lord draws nigh. And the right Seekers after Glory and happiness are no strangers to the exercise of this kind of patience. And therefore they are not weary in well-doing, because they know, that in due season they shall 
Gal. 6. v. 9  reap if they faint not, and that every thing is most pleasant as well as most beautiful 
Eccl. 3. v. 11.  in its season.  
And thus have I shown you at large the extensive import of the Character by which the Heirs of future blessedness are here described. And so I come more briefly  
II. To consider in the next place the nature and excellency of that final happiness, which doth, by the divine ordination and appointment, belong to them as their everlasting inheritance; as it is here summed up in those two comprehensive words Eternal Life: Which contain more in them than all the united eloquence of men and Angels is able to express and set forth. It is a phrase more frequently than any other made use of in Scripture summarily to express the great felicity, to which the glorified Saints are advanced in the heavenly Mansions. And it doth very aptly serve to lead our Minds into some more general Conceptions of the greatness and glory of it; tho' indeed all that can be said or thought falls infinitely short of being commensurate unto it. Life is the sweetest of all enjoyments, and therefore that is the last thing that any man will part with so long as he is able to retain it; and Eternal life is the highest 
Job. 2. ver. 4.  and most noble kind of life, of which the nature of Man when in the utmost elevation is susceptive of. And the excellency of it will more clearly appear to us if we consider it more distinctly, first with respect to what is more directly imported in it, and then with respect to what it doth necessarily connote, when understood in that latitude in which the phrase is most frequently (if not always) used in Scripture.  
1. If we consider it in the more direct import of it, so it appears to have a very radiant excellency in it that doth far outshine the brightest part of this World's glory. For it must be understood to singifie somewhat more than a bare immortality or a mere living for ever, (for that belongs also to the wicked that are turned into Hell, and hath no happiness in it if abstractly considered,) even, a glorious ineffable and everlasting union with God, the fountain of life; whereby the Spirits of just men made perfect, dwelling in God, the all-comprehending Spirit, do (so far as the finite capacity of a creature will admit) everlastingly possess a perfect plenitude of life. And this is elsewhere in Scripture expressed by being ever with the Lord. And this 
1 Thes. 4. v. 17.  we are to conceive the Souls of the Saints to enter upon immediately after death, altho' their bodies are not to be advanced to a participation in it until the resurrection, when they also shall be made immortal, and fashioned like unto Christ's glorious Body, according to the 
Phil. 3. v. 21.  working, whereby he is able even to subdue all things unto himself.  
2. If we consider this Eternal life with respect to what it doth necessarily connote, so it will appear to be still more excellent and glorious. For as that God in whom the glorified Saints have most intimately their everlasting residence, is in himself the fountain of life, or the living God; So he is also the fountain of blessedness. And therefore, as by being for ever with the Lord, they do everlastingly possess a perfect plenitude of life, in 
2 Cor. 5. v. 4.  which every thing of mortality shall at last be swallowed up: So they must needs also enjoy together therewith a perfect fullness of whatsoever can be conceived of under the notion of happiness; a fullness of Glory both subjective and objective, glory shining in them, and glory shining upon, and round about, yea into them, transfusing its bright beams through them; a fullness of honour infinitely transcending all those fading Titles, which advance one man so high above another in this lower World; and a fullness of joy, satisfaction and delight, even those pure, refined pleasures that are at God's right 
Psal. 16. v. 11.  hand for evermore. All this, and a great deal more that neither our words nor thoughts can reach, is summarily comprehended in that Eternal Life, which all they shall certainly attain at the end of their course, who by patiented continuance in well-doing do seek for glory, and honour, and immortality.  
Which will more plainly appear to us by considering that which follows in the next place in order, namely:  
III. That which remains in the last place to be spoken to, is, the connection between the qualifications imported in the foregoing Character and that glorious felicity, unto which all that bear it shall at last be advanced; between a Christians course and his crown; between his seeking for glory, and honour, and immortality, in the way here described, and that eternal life, in which he shall finally enjoy all that he sought for. That there is a connection between them is sufficiently evident, inasmuch as the one is attainable no other way but by the other: And of what kind this connection is, I am now to show. And in short, It is easy forus to apprehend that this connection is not natural and necessary but ordinate, not such as doth necessarily result from the nature of the things themselves that are here connected, but such as hath its foundation in the gracious ordination and appointment of God. For it is sufficiently evident to any one, that doth attentively and seriously consider it, That there is no just and adequate proportion between the most diligent and industrious Christians present service, and his future eternal reward. And so it is no less obvious for us to conceive that the connection that is between them is not founded in Merit, but in Free Grace. For when we have done all, we must say we 
Luk. 17. v. 10.  are unprofitable Servants, we have done only that which was our duty to do. And it is most absurd for any one to think to merit any thing by the payment of a just Debt. And therefore the Scripture speaks of eternal life under the notion of a Gift, as obtained only by the free donation of God, and not as a possession accrueing to us by any desert of our own; whereas, on the other hand, that eternal death, which is the just punishment of Sin is called Wages, as being no more than what it doth most justly deserve. Rom. 6. 23. For the Wages of Sin is death: But the gift of God is eternal life through Jesus Christ our Lord. And so the Reward of the eternal inheritance is several times in Scripture under the Title of Mercy: As the Apostle prayed for Onesiphorus, 2 Tim. 1. 18. The Lord grant unto him that he may find Mercy of the Lord at that day. And so we are exhorted to keep ourselves in the love of God, looking for the Mercy of our 
Judas v. 21.  Lord Jesus Christ unto eternal life. And therefore it is manifest that the connection that is between the Christians service and reward, his Course and his Crown, is not founded in merit, but in the free Grace and undeserved Love of God in Christ; to which alone that gracious Promise or Covenant is entirely owing, whereby he hath been pleased to establish an immutable order between them, so as that the one shall be infallibly consequent upon the other.  
But the connection is never the less firm or certain for being so founded as it is, but rather the more so; For the Covenant of Grace, which is the more immediate ground and foundation of it, is an everlasting Covenant, a covenant not 
2 Sam. 23 v. 5.  only ordered in all things, but also sure: Forasmuch as the divine eternal veracity is engaged to make good every Article of it to as many as have regularly laid hold upon it, and by an hearty compliance with its conditions come to have a real interest in it. For altho' God was unlimitedly free before he made the promise, and established his Gracious Covenant with us; yet that being once done, he is obliged, for the honour of his Truth and Righteousness, to make it good. And so though in strictness he can owe nothing to us, he is a Debtor to his own Promise. And at the last day he will be glorified not only as the free and magnificent Donor of all the Treasures of Heaven, but also as the God of Truth in fulfilling all the exceeding great and precious Promises that he 
2 Pet. 1. v. 4.  hath made unto his faithful Servants. And therefore Unto them who by patiented continuance in well-doing, seek for glory, and honour, and immortality, he will not fail to render eternal Life.  
And having thus, with as much brevity as the Subject could well admit, finished what I proposed to speak doctrinally from this Text of Scripture; All that now remains, is to make some application of what hath been said, unto ourselves. And  
1. From hence we learn with what magnanimity and nobleness of Spirit true living Christianity doth inspire those in whom it takes place; elevating and raising their minds and hearts above this perishing World, and all its fading transitory enjoyments: Steadily inclining them to seek those things that are above; 
Col. 3. v. 1.  insomuch that nothing lower than heavenly glory and immortal honour can now content them, or compose their Desires into a complacential Rest and satisfaction. While others, that are acted by the forbidden abject and base Spirit of this World, lie grovelling in the dust of this earth, drudging and toiling for what is only accommodate unto their mortal part; the living Christian, being made alive to God through 
Rom. 6. v. 11.  Jesus Christ his Lord, and having received not the Spirit of this World, but the Spirit that is from God, is continually 
1 Cor. 2. v. 12.  aspiring upwards in heavenly thoughts, desires and aims, ever seeking for glory, and honour, and immortality, till he comes to the actual fruition of all in eternal life.  
2. What hath been said may serve also to discover to us the preposterous folly of their presumptuous hopes, who think at last to obtain eternal life, tho' they take no care to seek it in that way which the Gospel doth prescribe, and in which only it is to be found, even by a patiented continuance in well-doing. Heaven and eternal happiness are promised to none as an absolute irrespective Gift, but as a Reward consequent upon service; And therefore whosoever are careless and unconcerned about the duty and service of the present state, will be sure to shall short of the glory and felicity of the future: And then the higher their presumptuous and groundless hopes have been raised, the greater will their shame and disappointment be when they and their hopes shall perish together.  
3. The firm and certain connection which the gracious Promise and Covenant of God hath made and settled between a patiented continuance in well-doing here, and the enjoyment of eternal life hereafter, may further serve for the comfort and encouragement of all his sincere and faithful Servants under all the difficulties and hardships, afflictions and sorrows, exercises and Trials, which they undergo here in the course of their obedience. He that hath obtained a clear prospect by faith of the invisible World, and of the glory, honour and incorruption, which are to be eternally enjoyed there by all that regularly seek after them here; and is withal conscious to himself that he is one of that happy number, can easily see through the darkest cloud, and discern a comfortable end of all his present troubles. And therefore his Faith mightily animating his Hope, and his Hope proportionably strengthening his Patience, he doth not faint in the day of Adversity, nor is he weary of well-doing; 
Prov. 24. v. 10.  because he is sufficiently assured that the time is short, and so that it will be but yet a little while before all Tears shall be wiped away from his eyes, and all 
Isa. 25. v. 8.  grief and sorrow banished from his heart, and endless Joys succeed in their 
Rev. 7. v. 17.  room.  
4. The same consideration may serve as a sweet and comfortable allay to the sorrows of such as are mourning for the death of such of their near and dear Relatives or Friends, who in their life-time gave sufficient proof of their exemplary care and diligence to persevere in such a steady course of duty and obedience as hath eternal life and glory connected with it. It is indeed very selfish and unbecoming our Christian hope with immoderate and unallayed grief and sorrow to lament the death of such: For as much as altho' their absence, and departure from us be very sensibly our great loss, their presence with the Lord is in an infinitely higher degree their gain. And therefore methinks even natural affection, which makes us wish well to our dear Relatives, especially when sanctified by Grace and assisted by faith, should give some check to our immoderate grief for the Removal of such of them from us by the stroke of death, concerning whom we have such comfortable and well-grounded hopes. For why should we grieve at or regret their happy advancement unto that immortal glory and honour which they had been long seeking for, but could never reach before?  
5. What we have heard, may serve both for our direction and excitation unto such a regular and steady course of obedience here, that we may all obtain eternal life hereafter. Let us endeavour therefore to have that Truth, which hath been this day suggested to us out of the Word of God, so deeply impressed upon our very hearts, that the thoughts of it may continually dwell with us, and have a constant influence upon us, by the grace of God, for the engageing us to the most strenuous diligence and constancy in prosecuting our present duty, as that which hath by the divine ordination and appointment a direct tendency to our future eternal felicity; Let us never forget that the only way to glory and honour, and a blessed immortality, is a patiented continuance in well doing. And so let none of us any longer indulge ourselves in the neglect of that upon which our eternal welfare doth so evidently depend; but let the time passed suffice us to have wrought the Wills of the Flesh, and to have misemployed the active strength and vigour of our Souls in minding only earthly things. And now let us resolve, by the grace of God, to call off our hearts and affections from this lower World, and all its perishing vanities, and so set ourselves in good earnest to seek those things that are above: Minding the great Duties of Christianity with a more serious care than ever we have hitherto exercised about them: Making True practical Religion more our business, as it is what will turn to the best account unto us at last: O let none of us be guilty of such preposterous folly in the great concernments of our immortal Souls, as we would be ashamed of in the management of our secular affairs, separating the Way from the End, as if the one might be attained without a serious and due attendance to the other. The Way in which we must seek for future glory and happiness, if ever we would have it, is plainly delineated to us in the Text: And all those that are gone before us, and have actually received the Reward of the eternal inheritance, both sought and obtained it in this way and no other, even by a patiented continuance in well-doing. It doth therefore concern us to tread in their steps, that we also may in due time, and in our appointed order come to the fruition of the same happiness with them. And so my earnest exhortation to you is in the words of the Apostle, Heb. 6. 11, 12. That every one of you do show the same diligence to the full assurance of hope unto the end; that ye be not slothful, but followers of them, who through faith and patience inherit the promises.  
And here for your further excitation I shall now, on this solemn occasion, set before you the illustrious and worthy Example of our deservedly honoured, and lately deceased Friend, whose immortal part is now with Christ. For She was indeed One upon whose Heart and Life the divine Spirit and Grace had in most conspicuous and shining lineaments drawn that excellent and noble Character, by which the Heirs of Blessedness are described in the Text; And to that in the several parts of it I shall principally confine myself in the following Account that I shall give you of her: Wherein my more immediate design and aim is to show you how eminently this Text of Scripture was exemplified in her; that you may thence be the more confirmed in your comfortable and well-grounded assurance of her being now happily possessed of that Eternal Life, which by the divine designation and appointment belongs to all that bear that Character. And therefore not to say any thing of her natural endowments, either intellectual or moral, although they were such as made the Grace of God to shine with the greater lustre in her discreet and well-ordered conversation; I shall speak only to those that were manifestly divine and supernatural. And for as much as my happy acquaintance with her did commence too late to capacitate me to give you any particular account of the more early impressions of the Divine Grace upon her Soul, or the more distant Passages of her pious Life; and that I may keep myself as remote as may be from all suspicion of flattery and falsehood in the payment of this my last solemn Respect unto her Memory: I shall only speak of what I have had the peculiar advantage of observing myself for the space of almost seven years that I have (in two distinct periods) lived in her Family. And I must have been very inobservant indeed if in all that time I had not taken notice of what was so visible both in her habitual Temper and constant carriage exactly answering to every part of that descriptive Character of the true Christain, which I have been this day unfolding to you; of which I shall give you a distinct and impartial account in the following Particulars. And  
1. Her habitual heavenly-mindedness was such a shining Excellency in her as could not be hid under that Veil of Humility and Modesty which was her constant ornament; but did discover itself in an holy contempt of this lower World and all its perishing Enjoyments, in a steady Aim directed unto higher and more noble Objects, and in a continual aspiration after glory, and honour, and immortality. The divine Grace had inspired her with that true magnanimity and nobleness of Spirit, that her Desires and Hopes could by no means be confined within the narrow limits of Time, nor be long together held down to sublunary and terrene objects: And therefore her Soul would be often mounting upward upon the Wings of Faith into the bright Regions of light and glory above to contemplate the eternal and glorious Objects that are there; And more especially toward the end of her Time, having been observed for some months before her Death to have her thoughts much exercised about the State and Enjoyments of Heaven: And particularly about separate Souls mutual knowledge of and converse with one another; taking occasion very frequently to discourse upon that sublime Subject, when in company with such as she apprehended might be assistant to her in her endeavours to attain more distinct and clear notions about it. Of which she now understands more than any one here could tell her.  
2. The earnestness of her desires after heavenly glory and felicity was no less conspicuous than the steadiness of her Aims principally directed that way. She did not only set this glory, honour and immortality before her as the great Mark at which she aimed, but was continually pressing forwards toward it, seeking after these things with the most close and strenuous application of mind. And that more espeically in fervent prayer, wherein she was wont to breathe out her very Soul to God every day: For as her natural Temper inclined her to the love of Solitude, so Grace had taught her to make the best improvement of her Solitary hours, which she was careful to employ not only in diligent reading and devout meditation, but especially in secret prayer; whereby she maintained and kept up a continual commerce with Heaven, which many a time brought her in very rich Returns in divine communications and manifestations. Nor was she content to seek alone for such great things as Grace and Glory are; and therefore would often with earnest importunity be-speak the joint-assistance of her more intimate Christian-friends, and especially of such Ministers of her acquaintance as she could be most free with, in managing this work; that so her Addresses to God might be the more solemn by others assisting her therein, and Dedicating several hours together unto that sacred service, as hath been frequently done at her Request, and principally upon her account in her own house.  
3. She was no less careful about the regular way of seeking for glory, and honour, and immortality, than she was earnest and zealous in the work itself. For she was better instructed in the great Doctrines and Duties of Christinity, and in the Method of obtaining Salvation by Jesus Christ, as it is revealed in the Gospel, than to separate the Way from the End, or foolishly to think of attaining the one without an heedful walking in the other. And therefore it was her daily Study and sincere Endeavour in every thing to walk by rule; not abusing the Grace of the Gospel as an encouragement to licentiousness, but learning from it to deny all ungodliness and worldly lusts, and to live 
Tit. 2. v. 11, 12. & 13.  soberly, righteously and godly in this present World; so looking for that blessed hope, etc. Labouring to have her conversation such in all respects as might 
Phil. 1. v. 27.  become the Gospel; and her behaviour answerable to her hope. And therefore it was her conscientious care, and earnest endeavour to be seriously diligent and constant in performing all the Duties of a Christian, both in her personal and relative capacities. And whereas in the latter she sometimes found some difficulties (under such concurrent circumstances as need not be mentioned) which did unavoidably discover such of her Infirmities as otherwise might have been hid: I have this to add from certain knowledge, that they were by none more deeply resented, or more sadly bewailed than by herself. For when at any time, upon some slender provocation, the natural quickness of her Temper did on a sudden betray and hurry her into some more hasty, passionate or indecent expressions, they were soon followed with such an indignation against herself as did more than bear proportion thereunto, and therefore might very justly (as I doubt not but it did in a great measure) make atonement for them unto such as were most nearly and sensibly touched by them. All which I should have passed over in silence, had I not considered that what I have mentioned on the one part might perhaps have been observed by many, unto whom what is said on the other, in her just vindication, may be altogether unknown. And what I have thus impartially hinted amounting to sufficient evidence that her Infirmities of this kind were no other than were very well consistent with sincerity and a good conscience both toward God and toward Man; I must after all in justice to her Memory give her this general Character, (which all that knew her more intimately will say she justly deserved:) That she was a loving, discreet and prudent Wife, a careful, affectionate and tenderhearted Mother, a faithful compassionate and beneficent friend; and, in all these respects and many more, a most exemplary Christian. And then.  
4. To complete the Character, her Patience and Perseverance were no less eminent than her care and diligence, in well-doing. She was not only unweariedly active and constant in doing, but eminently submissive and patiented in suffering the Will of her heavenly Father. And therefore under all her painful and frequently renewed Exercises and Trials, which indeed were very grievous, (especially for the last twelve Months of her Life,) she did with unrepining submission, and as much cheerfulness as was consistent with her acute pains, bow to the Sovereign disposing hand of God; resigning her Will to his so as never to have been heard all the time to charge him foolishly in any the least murmuring complaint against him under what in his paternal wisdom he saw meet to lay upon her. Yea in the very midst of her weariness and pain when her eyes have been held waking, and her sleep hath fled from her, she would often express the grateful sense which she had of the singular Mercy of God towards her, in the many instances wherein it pleased him to intermix it with her Affliction: Considering how much better it was with her, under her severest exercises, than with many others of God's dear Children, who, by reason of their mean Circumstances in the World, could not be furnished with those external helps & accommodations, which by the distinguishing Goodness of God she enjoyed. Which she would often speak of with great compassion to others, and no less thankfulness to God upon her own account; and especially in the late cold and pinching season, wherein such were exposed to very great hardship as had sickness added to poverty. And thus the excellent Character, that the Apostle gives us of the Heirs of Heaven in the Text, was in every part of it eminently found in her; who was indeed One who by patiented continuance in well-doing sought for glory and honour and immortality. And then I may add, That,  
5. Agreeably hereunto her Faith and Hope were for the most part strong and lively, (except at such times as she was under clouds of Melancholy arising from bodily distemper, which made all things look dark unto her while it prevailed) But most perceptibly did she improve in their strength and vigour for some months before the expiration of her Time; whereby she did not only obtain a comfortable victory in a great degree over the Fear of Death, which had formerly been a very grievous exercise unto her: but was also greatly supported and encouraged under her continued remaining Troubles of Life. For as there were many comfortable Words in the Holy Scriptures whereon God had caused her to hope, so by strengthening and increasing her Faith, he enabled her more closely to apply them to herself, and so to take the comfort of them when she needed it most. As under one of the last Returns of her Distempers, she did very frequently revolve in her mind those words of afflicted but believing Job, Chap. 23. v. 10. When he hath tried me I shall come forth as gold: And God enabling her to mix that word with faith, made it both at that time and afterwards very useful to her. And so in her last sickness, even the night before her death, after she had been exercised with grievous pain the whole night and day preceding, having a short interval of ●ase for a few moments while I was with her, I observed her to repeat unto herself several times with great complacency (as I apprehended from the pleasant tone of her voice tho' but low) those encouraging words of the devout Psalmist, Psal. 42. 8. The Lord will command his loving kindness in the daytime, and in the night his Song shall be with me, and my prayer unto the God of my life: Adding in the close, Lord, thou art the God of my life, natural life, spiritual life, yea eternal life; and therefore my prayer is unto thee, After which her pain and sickness again returning, she grew more and more apprehensive of her near approaching dissolution; and after a short space said to me, as I stood by her bedside, I have a dark valley to pass through: Whereupon encouraging her to hope in God, I said to her, The Father of lights will be with you there, and he will enlighten your darkness; to which she very sweetly replied, and turn the shadow of Death into the morning. And not long after she spoke to me (in these or the like words) I bless God I do not at all doubt my eternal Interest, but it is some trouble to me that I have yet so little of the Joy of God's Salvation: As at another time (which whether it were before or after the former I do not exactly remember) she said with some apparent Concern to a dear Friend standing by, What! Come so near to the confines of a glorious eternity, and yet have no clearer prospect of the glory of it! But altho' that unspeakable and glorious Joy, which doth sometimes attend the lively exercises of Faith in the children of God in their last hours, was (as you may perceive by these hints) withheld from her; She was not without Solid and great peace in believing; which of the two the more substantial tho' not the more delectable enjoyment: And I make no question but that now she hath the other also in a better way as well as in a greater proportion than ever any had it in this World, even fullness of Joy in the divine presence, and pleasures for evermore. For faith and patience having both had their perfect work in her, she is now gone to inherit the promises in Eternal Life.  
And now, my Christian Friends, the greatest honour and respect that we can pay to her blessed Memory (which I hope will yet live among us) is to follow her Worthy Example, every one seeking for glory and honour and immortality in that way wherein she sought and hath now obtained all. Let me therefore earnestly recommend this unto you all; (as I desire also to charge it upon myself) And more especially to you her nearest surviving Relatives, who had a greater advantage than any others by your nearness to her most exemplary course of life as an excellent pattern for you to imitate. And therefore as she hath done worthily in serving God and her Generation according to his Will, and now 
Rev. 14. v. 13. Heb. 4. v. 9  rests from her labours in that everlasting Sabbatism which remaineth for the People of God; (into which she entered on the close of that day of the week, which is not unfitly called by us the Christian Sabbath.) Let it be your care every one to do likewise.  
And more particularly let me address myself unto you her hopeful Offspring, her dear Children (for whom she put up many a Prayer to God that he would make you all his Children.) And let me earnestly exhort you never to forget what a Mother you had; what excellent instruction and wholesome counsel she often gave you; and what a teaching Example she set before you, by which being now dead she yet speaks to you: And surely it is your great Concern, as you love your souls, to hearken to the Voice & to understand the Language of it. There are some things which Actions do speak out louder than any Verbal Expressions; and certainly if you have the heart attentively to consider and understand it, you cannot be unapprehensive that your Mother's Example calls aloud upon you all to mind the great Concernments of your Souls with serious care and diligence as she did; to get your thoughts and affections abstracted and drawn off from this World, and fixedly set upon things above, as she were; to be diligent and industrious in the careful and conscientious performance of all Christian Duties, both relative and personal, as she was; to be constant and serious in attending upon Ordinances, there seeking the appointed food of your Souls, where she both often sought and found it; to dedicate some part of your Precious Time every day to reading the Scriptures and other good Books, devout Meditation, and secret Prayer, which you know was her constant Course as long as her health and strength would permit; in a word, to make serious Religion your main business, as it was most manifestly hers: And if you will hearken to this Call in conjunction with the Calls of GOD's Word, and that Monitory Providence that you are now under, so as heedfully to tread in your pious Mother's steps, as Dear Children following her in those things wherein show was a follower of God, and persisting in this Course to the end of your Life: Then let me tell you for your Comfort, that altho' Death hath at present made a separation between her and you, it shall be but for a short season; and than you shall again live together in the glorious and bright Mansions of Heaven, and in the beatific Vision and Fruition of God and Christ, for ever and ever.  
Amen.  
FINIS.   

A Funeral Sermon. By Robert Fleming, V D. M. Preached in the Afternoon.  Eccles. seven. 1. — Better is the Day of Death, than the Day of ones Birth. 
AS all the Faculties of Man's Soul are become miserably depraved and corrupted by reason of Sin: So in particular the leading and directive Faculty, the Mind or Intellect is signally so. For besides the blindness and ignorance of men in things natural, there is nothing more apparent, than that universal darkness and stupidity which they are under, as to their apprehensions of things spiritual and eternal. For altho' there seems to be remanent upon the minds of all men naturally some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imperfect r●dera of the true impressions of good and evil, and some secret Persuasions of a sovereign Being, to which all things own their original and continuance; yet alas, what sad Conceptions do men entertain of things of an immaterial and and spiritual nature; as appears not only from the Writings of the more learned and ingenious Heathens, but from innumerable and daily Instances even in the midst of the Meridian Light of the Gospel: So that constant Experience doth, in this matter, sufficiently confirm Scripture-Testimony, that the natural man knows not the things of the Spirit of God, as requiring a subjective as well as objective spiritual Light to discern them by.  
However, this is one of God's ends in Revealing his Word to us, that we may (thorough his Blessing upon pains and industry) attain to rectified Notions and Ideas of things so excellent in themselves, and so momentous to be rightly known by us. And, as this is the scope of the whole Scripture, to bring Life and Immortality to Light unto us; so particularly of this Book of the wise and in quisitive Solomon; who having undertaken a speculative Journey into all the Regions of sublunary Enjoyments, returns an experienced Ecclesiastes or Preachers of those things that he thought might be of universal use to be known. And therefore having rubbed off the fine Varnish and gaudy Paint of Earthly Objects, (with which they insinuate themselves at first view as beautified to our vain imaginations;) he here represents them impartially to our Reason, as they are in their own natures and usefulness to us.  
Of this we might adduce many instances, if need were: But we go no farther than the Words before us; wherein we may observe a Rectification of a twofold Mistake, that we are apt to fall into. For, first, whereas men usually prefer Riches to a good Name; we are here instructed that a good Name is better, & more valuable, than precious ointment, i. e. than the fatness of the world, and the affluence of all earthly wealth and riches. For thus I take the word, according to Prov. 22. 1. (which seems to be a comment on this, or a plain account of what is here figuratively imported) For precious ointment was esteemed of old amongst the most valuable things of the Treasures of Princes, as we see Isa. 39 2. And hence it is, that Prov. 15. 30. A good name is said to make the bones sat.  
And, again, whereas Men generally prefer Life to Death; Solomon here tells us, that we are greatly mistaken in the Case; for, that, upon the contrary, the day of Death is much to be preferred to the day of ones Birth. According to which Position, he goes on to show that the house of Mourning is better than the house of Feasting, and sorrow preferable to Laughter, v. 2, 3, etc.  
It is the second of these only, that I am directed to consider at this time, viz.  
That the day of Death is better than the day of ones Birth.  
A strange Paradox! and enough to amaze the minds and thoughts of all such as mind earthly things, and who have not attained to have their interior Senses spiritually exercised to discern spiritual things. Nay I am apt to think, that many even serious Christians may find it difficult to reconcile their thoughts to this Doctrine. And therefore, on all hands, I foresee Objections.  
What! (will the Atheist and Antiscripturist say) is it better not to be than to be?  
Is it possible (will the carnal Philosopher and Rationalist object) that the destruction of nature itself should be preferable to its Being and Continuance.  
Nay even many poor Christians will be ready to tell me; that it seems very strange to them to prefer Death, which owes its Original to Sin, and is our enemy, and the last to be destroyed, to prefer (I say) this to Life itself, wherein we have opportunity to serve God, and do good to ourselves and others.  
And methinks I hear a multitude cry out at the hearing of this (and many such Worldlings there are) What! Death better than Life: Here's strange Doctrine indeed! What! Leave all our Earthly Comforts, Friends and Possessions; and that for Death and the Grave: who can have Faith to believe such Doctrine as this?  
Well Friends, here's that which may silence all your Doubts, and answer all your Questions as to this matter, if you will give ear to God himself; that Death is preferable to Birth. But I must supersede the satisfying you, as to your particular Scruples in this matter, till I shall have come to the Improvement of the Doctrine, which I must now (lest I act preposterously) previously inquire into.  
And here, though the Words are in themselves so very plain, that I see no momentous Variation among Critics in the translating of them: Yet I find some considerable difference in the Sentiments of Expositors, as to the meaning of them. For some understand the Text of all Mankind, with respect only to this present Life, laying aside all Consideration of the future State; as many Passages in this Book are undoubtedly to be understood. And if so, than the meaning only is; That if We consider the Vanities and Miseries of Mankind in this World (abstracting from the future) it is better to go out of it by Death, than come into it by Birth.  
But others understand it rather, as specially referring to the death of good men, who are thereby not only freed from troubles here, but instated in true happiness & felicity hereafter. And this sense, as it appears more consonant to the tenor of Scripture Truth and Phraseology; so likewise seems not obscurely to be hinted here, from its close connexion with the preceding part of the Verse. For it is the death of him that has a good Name, that seems to be here spoken of, and whose Death is justly preferred to his Birth: For a good Name does unquestionably suppose true worth and virtue, as its Foundation and Basis. And tho' the Epithet of good be not expressed in the Hebrew, but simply a name, which is preferred to precious ointment: Yet that is so far from lessening the sense, that it express it with the greater Emphasis; as insinuating, that wicked men have no name at all, properly speaking.  
It is chief in this sense, that I conceive the proper meaning and scope of the words to lie; tho' I would not totally exclude the former, by reason of the largeness of the expression: for I think Scripture is to be understood in the largest sense, where the words and scope will naturally bear it, without contorsion and straining. And therefore the Doctrinal Proposition that I here lay down, as the foundation of my ensuing Discourse, is this; That as the day of Death is prefeferable to the day of ones Birth, with respect to all; when the parallel is only in reference to this Life, considered as miserable, abstracting from the Future: So far more is the day of death preferable to the day of ones Birth, with respect to the Saints; when the parallel is not only in reference to This Life, but inclusive also of the Future.  
In which General Proposition, as we may see both senses of the Text conjoined, as being no way opposite, dissonant, or exclusive the one of the other: So we may observe them so conjoined, as notwithstanding to remain Distinct. And therefore we must of necessity disjoin them again in order to a distinct handling. And though it is the second sense of the words, that I principally intent to consider and prosecute: Yet, since it may be of use to premise some brief Reflection upon the former; I shall therefore distinctly and apart propose both senses in two Propositions; which are nothing else but the two parts of the preceding General Doctrine.  

First Proposition.  
The Day of Death is preferable to the Day of ones Birth, with respect to All; when the parallel is only in reference to this Life, considered as miserable, abstracting from the Future.  
I suppose there is none that considerately and seriously ponders this Proposition, but will easily assent unto it; since I do not here barely and nakedly reflect on the notions of Birth & Death in themselves, with respect to Life simply considered; but only draw the parallel between them with respect to Life as miserable, or (to speak plainly) with respect to the miseries of Life. And I suppose none can duly consider this; but must instantly be enforced to prefer the exit from Misery, to the intrat into it: Which is all that, (according to this sense of the Text,) is understood by Death and Birth.  
For let us but suppose, that we were under a necessity to go a dangerous, tedious and afflictive Journey, wherein we were to encounter with all manner of Miseries, pains and troubles; and it were then proposed to us, Whether we did not prefer the End and Close of it, to the Beginning of it, and our Entry upon it? I reasonably conclude (abstracting from all consideration of the place whether that Journey might lead us,) that our Answer would be in the Affirmative; from the Melancholy Idea and Representation of such a Journey.  
And now, what else is our Life, in this Miserable world, but such a tedious and afflictive Peregrination: For we are born to trouble, as the sparks fly upward. No sooner do we enter by birth into the Society of the Living, but our Infant Cries and Tears become a sad prelude to a succeeding sorrowful scene. Our Childhood and Youth are wholly vanity, and spent in such a way, as we seem rather to breathe than live: And our propensity then to extravagancy and sin oblige our best Friends to keep us under the Pedagogy of necessary, tho' to us afflictive, Correction. And when ever we arrive to something of further Maturity and judgement, we are immediately beset with cares and incumberances, the inseparable Companions of worldly Business: Then do our hearts run out impetuously after the Trifles of time, the nicknamed Honours, Profits and Pleasures thereof; the Game which Ambitious, Covetous and Wanton Spirits fly at. The fine varnish and gaudy show of guilded dross and dung takes us; and after it are our endeavours bend. Here, cares to get this world's dross, cares to keep it, cares to increase it, and cares to dispose of it, eat out the best part of our little time. And yet (notwithstanding our rising up early, sitting up late and eating the bread of sorrows,) the defectiveness of the creature, and its transitoriness, thwarts our hopes and expectations. Besides, that oft a secret curse from God blasts our endeavours, and breaks our measures in all that we do. Riches and Estates take to themselves wings and fly away as an Eagle towards Heaven, to receive a new disposal: And the fair image and shadow of Honour, Grandeur and Pleasure passeth away and leaves our minds perplexed and troubled for the disappointment. Thus do we seek for the living among the dead, and satisfaction and contentment where it is not to be found. Distance and separation from our best Friends eat out the seeming comfort we might enjoy in their company. Wants, pains, sickness, sorrows, fears and disappointments swallow up any little pleasure that we meet with in the world, and drown the sense of enjoyments otherwise comfortable. And besides all these things that happen to ourselves immediately; we are oftimes called to be sad spectators of the many Tragedies acted in the world. We see National and Church Calamities, and Family and Personal Distresses: And ofttimes the nearness of our Relation to others obliges us, by something more than Sympathy, to suffer with them.  
And now, all these things being impartially reflected on; if we return with Solomon (ch. 4. 1, 2, 3.) and consider the oppressions that are done under the sun, and how destitute, not only the Oppressed, but the Oppressors also, are of True comfort, on that account: I say, considering these things we may see ground with him to praise the Dead, rather than the Living; yea to conclude that better is he than both these, who hath not yet been, because he hath not seen the evil work which is done under the sun.  
Object. How can we prefer Death to Birth and consequently to Life? Since even Solomon himself ch. 9 v. 4, 5. Doth plainly give the preference to Life; for a living Dog is better (says he) than a Dead Lion, etc.  
Answ. It is not strange or uncommon, for one and the same thing to come under different considerations at some times: And when it does so, it may be very proper accordingly to deduce quite different, yea and opposite, conclusions from thence. And therefore it needs not seem strange that Solomon speaks of Life, in ch. 9 in another Dialect, than he does here in my Text: Since he reflects here and there upon the same things under quite different considerations. For 1. in ch. 9 he compares Life and Death in their own natures; and therefore hath all the reason in the world to give the preference to Life, as being so illustrious an effect of divine Wisdom and Power. But here Solomon, doth not compare these Opposites in themselves, but in an accidental consideration only, with reference to the troubles and miseries our Lives here are exposed to, by reason of sin: And therefore makes such an Inference hence, as we have explained. 2. Solomon in ch. 9 does not only consider Life in itself, but under the Notion also, of being the way and means, thorough the right improvement whereof men may attain to happiness hereafter: Whereas those that are dead are put out of capacity of doing any thing further for their Soul. For, says he, to him that is joined to the living there is hope; but the dead have no more portion in any thing that is done under the Sun. Which therefore seems to be nothing else, but that which he more clearly unfolds, v. 10. Whatsoever thy hand findeth to do, do it with all thy might, because there is no work, etc. But now in this place Solomon speaks of life, abstracting from its relation and use this way, and considers it merely in reference to its miseries and troubles: And therefore his Inference here, is nothing but what natively results from such a consideration thereof. 3. Solomon in the 9th ch. seems to me to speak of Life and Death with respect to wicked men chief, if not only: And in this respect, it is certain, Life is far preferable to Death; since (as he says, v. 10.) There is no preparation work to be done after death for the good of the Soul; whereas whilst there is life there is still hope that wicked men may repent and reform, before it be too late; as he intimates v. 4. and according to the old saying, Sperandum est vivis, non est spes ulla sepultis. But now (as was said before) it seems not obscurely to be hinted here; that we are to understand the words of my Text, as referring, if not only, yet specially to the Saints, who thorough grace and holiness, have attained worthily to deserve a good name. And this leads me to a Transition from the first to the second and (as I judge) more native Meaning of the words, which I lay down to be distinctly considered in the following Thesis.   

Second Proposition.  
The Day of Death is far preferable to the Day of ones Birth, with respect to the Saints; when the parallel is not only in reference to this Life, but inclusive also of the Future.  
I don't say, that at all times and upon all accounts the day of Death is actually to be preferred to the day of Birth and to Life: Since sometimes it may be our duty to choose Life before Death. For even Paul himself, after a struggle with himself on this account, whether he should prefer death or life, Phil. 1. 23. 24. having impartially weighed the reasons on both sides, concludes v. 25. That considering the usefulness of his life to the Church on earth, it was for the present to be preferred to death.  
Neither do I say here, that the Saints attain always to prefer death to life. No, alas; there are but few comparatively that get this length. Even an Hezekiah will weep s●re at the thoughts of death, and chatter like a crane or swallow, and mourn as a dove on that account, Isa. 38. 3, 14. And a David also will on this account at sometimes be made to cry out. Psal. 39 13. O spare me that I may recover strength, etc.  
But that which I assert here in the Proposition laid down, is; That the Death of a Saint is preferable to his Birth, because of the misery of this present Life, and the happiness of the Life to come. For if, (as we shown before) death be preferable to birth, merely because the comforts of this life are so overbalanced and weighed down by the sorrows of time: Then surely the conclusion is much more strong, when we consider the glory and happiness of the future Life, and lay it also in the scale over and above. For who then can withstand the force of this Truth; that the entry upon happiness, which is by Death, is much to be preferred to the entry upon a miserable life here, which is by Birth.  
And, as this Proposition so expressly Asserted in the Text, thus explained, seems so clear in itself: So a more distinct consideration of things, will put it beyond all further doubt and controversy. And therefore I came now to Prove the Point further. Which being done, I shall proceed to Improve it.   

The Proof.  
And now to Prove this Point, I shall endeavour to do it by showing the preferableness of the one to the other, upon the account given; and that in two things: viz. 1. By explaining the Terms here used of Birth and Death; 2. By considering more directly the Present and Future Life, that these two Periods of Birth and Death enter the Saints upon.  
And first I shall briefly reflect upon the Terms of Birth and Death. And here, (as in many other things) I find a lameness and defectiveness in Words, by which the true Notions of Things are often clouded and almost lost. And therefore, tho' I take not upon me to rectify these terms as vulgarly used: Yet the present subject necessarily leads me to some rectification of the notions of the things themselves, which we have it may be from education too easily imbibꝰd. For if in ordinary converse it be a Rule, quod loquendum cum Vulgo; I think we may well subjoin in serious Inquiries into things, quod sentiendum cum D●ctis. And tho' I pretend not to such rectified notions of things, as others may have reached; yet since this falls in my way, it may not be amiss to consider what estimate we are to make of Birth and Death with respect to a Saint.  
And (1) as to Birth; tho' we must consider a Saint (as all other men) to be made up of a Soul and Body, as his two constituent parts: Yet it is the Soul which chief denominates the man. Whence it is that in Scripture our bodies are called our Tents or Tabernacles, wherein we lodge for a time; so that, tho' the Body be indeed an Essential part of man, yet it is the less principal part; since the Soul can act and live as well out of it as in it. And therefore it is from the Original of the Soul, that the birth of man is chief to be reckoned, rather than from the formation of the body. Now if accordingly we compute the birth of a Saint; we are led to a Threefold Birth which results from the Consideration.  
The 1st. is by Creation, when the Soul of Man is at first created and placed in the body: Which indeed carries along with it the formation of the body also; for we can't conceive the body to be form as to its due perfection, with respect to union with the Soul, till the moment of the Souls infusion therein; if, with the Schools, I may be admitted to use such a word, who tell us of the Soul, that creando infunditur, & insundendo creature. But that the Soul derives its original from God's immediate creating it, and not ex traduce (I speak with all deference to learned and worthy Persons of another judgement,) may seem plain, if it were but from that one Scripture, Zech. 12. 1. especially if we duly consider its connexion with what precedes. I say then, that the first birth of man, to speak properly, is to be reckoned from the union of the Soul and body in the womb; (which as to priority of time seems to be instantaneously upon the Creation of the Soul;) rather than from the Egress of the child from thence. But since we are most taken with what is most sensible to us; I shall not contend about words, if the thing be understood: Especially seeing the Scripture is so calculated in its Expressions, as to use words commonly in use, & understood by the lowest form of Christians. Only (howsoever we use words) I am confident to say, that the Birth of Man may very well be reckoned from the Union of Soul and Body in the womb: For whatever hath these two constituent parts of man, can be assigned to no other class but that of Mankind.  
The 2. Birth of Man, according to the Soul, is in Regeneration or Conversion: Of which Christ speaking Joh. 3. Calls it the birth of a man from above, v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The 3. Birth is in Glorification. And this admits of a Twofold Period, viz. 1. As to the Soul only at Death, when it separates from the Body, and becomes from that moment perfectly freed from sin and misery, and admitted to the enjoyment of true happiness above: For the Souls of just persons even then are said to be made perfect, Heb. 12. 23. 2. As to Soul and Body, when reunited, at the Resurrection, which is called the Adoption and Redemption of the Body, Rom. 8. 23.  
Now from all this, we may arrive to make some tolerable Estimate of that which we commonly call the Birth and Death of a Saint. For 1. that which we commonly call Birth, is nothing else but man's Egress from the womb, and his Ingress into the Society of Mortals here. Now what is this, but a kind of Death; since we, being ourselves Mortal, see and converse only with Mortal Objects, as all things external here are. Whence it is, that all man's time on earth, even from the Evening of the World's Creation to the Morning of the Resurrection, is esteemed but as one Night; as is imported Psal. 49. 14. When the Resurrection is Emphatically Termed the Morning, both with respect to the night of time preceding, and the day of eternity about to succeed: And hence also our Life on earth, is called a Sleep, wherein we rather dream of things than really apprehend them; and out of which we are first thoroughly awaked by Death: We may see this plainly hinted, Psal. 17. 15. Whereas 2. that which we call commonly Death, is nothing else but the unpinning our mortal Tabernacles, and the manumitting us, into the immortal Regions of Light, Love, and Liberty. Of which the great Saints in Scripture speak not otherwise, than in the familiar Dialect of putting off a suit of old Apparel for new and more glorious ones. Thus Paul calls it, a being unclothed as to the Body, and clothed upon by having Mortality swallowed up of Life, 2 Cor. 5. 4. And Peter calls it, a putting off this his Tabernacle. 2 Eph. 1. 14.  
Again (2) let us consider Death; the right notion whereof will become more facile to our apprehensions, by what we have said of Life. All therefore that I shall say of it, is, that (besides that which we commonly call so) there is a Twofold Death, in a Spiritual sense, which falls under consideration here.  
The 1. is a Death in Sin, which is entered into at our Birth into the world: For than it is, that we come to enter upon the Stage of a sinful world. We are shapen in sin and conceived in iniquity: And our Birth into the world is rather a kind of Death than Life; since we are exposed thereby to sinning and suffering, to vanity and vexation of Spirit.  
The 2. is a Death to Sin; which is entered upon at the dissolution of the tye between Soul and body; upon which account it is called Death. But, tho' it disunite soul and body for a time; yet it may rather be called the Birth of the Soul, in as far as it translates it from all manner of sin and misery. It is true indeed (as was said before) Regeneration is a kind of new Birth to the Soul, in as far, as it delivers us from the death of sin in a great measure. Yet, since that is but a deliverance in part; therefore it is by death only that we come totally to die to sin. Tho' I grant that this death to sin comes to be more illustriously displayed at the great period of the Resurrection: When the last enemy Death comes to be Totally destroyed and swallowed up in Victory. 1 Cor. 15. 54. So that from hence we may see, that our Birth into this world, is a Death in Sin: whereas our Dissolution, or the separation of soul and body is properly a Death to Sin; or a manumission and freedom given us both from Sin and misery.  
Wherefore, from all that hath been said in the Premises, as to both these Terms of Birth and Death; we may not injustly invert the notion of them, with respect to the Saints; and say, That the day of our Birth into this world, was the day of our Death, in sin, ignorance, vanity and misery: Whereas the day of our Death, may be justly reputed to be the day of our Birth, into the world of purity, knowledge, light and rest.  
But 2dly. I come now to consider what that thing we call Life is, which the two Periods of Birth and Death enter us upon, and with respect to which we can only pass a right judgement of the preferableness of either of them: And truly as to this matter, we are very much in the dark, taking that to be life which hath little more of it, than the very show and appearance. Life is a more noble thing than we imagine, when considered in its right notion and idea. We talk of a vegetative and sensitive Life. But if in Philosophy these must needs creep in as distinct species thereof: Yet Divinity will refine our thoughts of it a little further. For since Life is one of the glorious Attributes of the supreme Being, who designs himself ofttimes the Living God, we must needs conceive something high and sublime therein. And as God is the fountain of all Life to others, so it is only in him that We live. So that to speak properly, we have no life in ourselves, our breath being in our nostrils, and we depending every moment on God for new supplies thereof. Therefore we find it the Property of God only to have Life in himself, yea and such a Property as is only communicable to Christ, Joh. 5. 26. For as the Father hath Life in himself; so hath he given to the Son to have Life in himself. And therefore this is spoken of with respect to Christ, with a special mark of Observation, Joh. 1. 4. In him was Life.  
But I shall not run further than the Text, for the Ground of my notion of Life. For we may plainly perceive by the very Terms of Birth and Death in the words, that there is some Life here imported, with respect to which, as plainly and necessarily presupposed, these periodical terms are made use of. Now this Life herein presupposed must either be the present Life, or that which is to come. If it be the present Life, than it is apparent, that Solomon had very mean and low thoughts of it, since he prefers the destruction of it by Death to the commencing it at first by Birth. And those very mean thoughts which he hath of it, are a plain Indication, that it doth not deserve the noble designation of Life; as being rather a shadow thereof, than the thing itself. But if it be the Future Life that is here imported, than it presents us with a noble Idea of true Life indeed, as inclusive of true Happiness and Felicity, and lets us see with what good Reason Death is here preferred to Birth. But tho' this last sense gives us the fairest prospect of Life, and the most solid ground of the wise Solomon's determination of this case; yet I think, we are to include both these sorts of Life as presupposed clearly in the Text. For as Solomon runs the parallel expressly between Birth and Death: So his doing thus, doth manifestly presuppose that he had run the parallel also between the Present and Future Life; for except the Periods of Birth and Death have respect to these, they must be reckoned to stand as Ciphers here without any significancy. But, tho' it is indubitable that Solomon runs the parallel here between Life Present and Future: Yet we are not to imagine that he compares them, as being both included in the true notion of Life, and so as species under the same Genus; but rather as two Opposites; so as to consider that which we call the present Life under the notion of a kind of Death or state of Death; and so to vindicate the notion of true Life to the future only. For as I said before, (when I explained the terms of Birth and Death,) that our Birth into this world, was rather our Death in Sin and Misery: Whereas our death out of this world, is more properly our Birth into Happiness and felicity. So I say now of the Present and Future Life; that the Present Life is rather the state of the dead that we die into when we are born: Whereas the Future Life is that only which deserves the name of Life, as being that state that we are born into when we come to that period, which we call death. And tho' this invertion of Terms may seem strange at first, to such who are so immersed in sense, as not to reflect on things as they are indeed in themselves: Yet if once we come to entertain genuine conceptions of time and eternity, and what concerns these, we will see sufficient reason for such a rectification of vulgar opinions, wherein men are oft detained, contrary to reason itself, from a misapplication of mere words.  
Wherefore since I take Life for that which either is proper to God, or which derivatively is communicated to subjects capable of it, (I mean made so by himself;) it is therefore to be laid down. as the basis of our ensuing reflections, that Life and Happiness are the same thing, tho' the words express this differently to us. But it is only the consideration of true Life or Perfection, as peculiar to the Saints that I am here to consider. Which, that it may the more distinctly appear, it may not be amiss to run the Parallel a little between the present and future Life, as we call them; that we may the more easily admit of the Conclusion here in the Text, as to the preferableness of the latter to the first: Which methinks the Apostle expresses well; when he calls the future Life, by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life; assigning to the present Life the designation of Mortality only, 2 Cor. 5. 4. And in doing this, I must first consider what those Qualifications of Life are that denominate it excellent, happy and, desirable. And as to this, I shall express myself in words common and known to all; that the impressions may be the more clear and cogent. And now, as to this matter, I cannot think of any Conveniency or true Qualification of Life wanting, where these seven Things Concur; viz. 1. Perfect Health; 2. Full enjoyment of all Good; 3. Unmixed and undisturbed Peace and Joy; 4. The most pleasant place of abode; 5. The most excellent Company; 6. An untainted Good Name; 7. The perpetual Duration of all these. Wherefore let us consider these Qualifications or Properties of Life, with respect both to the Present and the Future; that we may see, whether our Passage by Birth into the one, or by death into the other be to be preferred.   

1. Perfect Health.  
By this we understand perfect rectitude both of Soul and body, and all the faculties and powers of them. And if so, our Inquiry must be, where this rare Jewel is to be found, without which all our other comforts are insipid and tasteless.  
Surely it cant be acquired in this miserable World, either as to Mind or Body. For as to our Minds; how uncultivated are our judgements as to our apprehensions of spiritual things! How vain are our thoughts! How perverse our wills! How irregular our affections! How treacherous our memories! And how lame and defective are our actions and performances, even to the most spiritual duties. And as to our Bodies; do we not carry about with us the Principles of Diseases, and the seeds of death itself? And what innumerable pains and maladies are we here subject to; every day to most bringing along with it some new exercise or other, or at least some tendency to it.  
But then, if we cast our eyes forward upon that blessed state that is to ensue upon the back of death; we may there see this invaluable blessing actually attained. No cloud doth then offuscate the mind and judgement; no vanity of thought, no perverseness of will, no irregularity of affections, no treachery of Memory, no deficiency in duty; I say none of all these things is then present to disturb or corrupt the Soul. And when the great period of the Resurrection comes, perfect health will be also the inseparable property of the Body: In order to which, it remains in the mean time in the grave, in order to purification and preparation for such a state; as being even then united to Christ, as we see, 1 Cor. 6. 14, 15.   

2. Full Enjoyment of Good.  
True Life is not only inclusive of subjective, but of Objective Happiness too: And therefore there must not only be perfect Health considered in its notion, but the full Enjoyment of Good, even of all good, and the supreme good.  
But now, let us reflect seriously with ourselves, if this be attainable here. But what! Are we not absent from the Lord whilst we are at home in the body? And is it possible that we can be reckoned to enjoy fully true good; whilst we are at such a distance from the supreme good, God himself. It is true, we may enjoy here some tastes of God's love and favour: But these are but some drops, compared with the ocean of felicity. Do we not here Complain, Cry and Lament, that we want this and the other good thing? We are still craving and never satisfied. And therefore it is sufficiently evident that we want many things needful, and conducive to make our life truly happy.  
But, on the other hand, what can be wanting to us, when we come to enjoy God fully, who is the only necessary Good, the only suitable Good, and the All sufficient Good. O this blessed feast upon the hive of sweetness, the ocean of pleasure, the Treasure of Happiness! upon which the Celestial inhabitants, are ever feasting and yet ever full. Who can conceive the infinite bounty of the King of Heaven, which he there lets out, to the wonder and ravishment of Angels and glorified Souls! Who can express the joy, the satisfaction, the ecstasy, that sills the thoughts and dilates the affections of those happy Banquetters! All tears are now wiped away from the Saints once sorrowful and weeping eyes. They have forgotten their former poverty, and remember their misery no more. O blessed, blessed, ever blessed they, who are now got safe into this banqueting House; and who have the banner of love displayed over them to the full! O how pure! How perfect! Are those pleasures which are at God's right hand! What can be thought to be wanting to those, who see the face of God, and the Lamb for ever, and who are admitted to eat of the tree of life, that is in the midst of the Paradise of God. They thirst no more, but are led to the pure fountains of living water that flows from the throne of God. In a word, we may easily conceive, what their abundance and affluence of all things is, when we have said, that God himself will be to them all in all.   

3. True Peace and Joy.  
And now what else can be the result and effect of both subjective and objective happiness, but undisturbed peace and unmixed joy.  
Which are such blessings, as we have only some pledges and earnests of here below. For we all know, or at least may know, what allays these admit of here; by troubles and perplexities, griefs and fears, that constantly attend us, and give us sufficient reason to conclude that our rest is not here. All our mirth, joy and quiet here, is fleshly, vain, and transitory. Our laughter is like the crackling of thorns under a pot; and oftimes in the midst thereof the heart is sorrowful, and the end thereof heaviness. And if at any time, we are here admitted to the manifestations of God's love, and the sight of his face, as a just ground of peace and joy; yet how quickly do these remove from us, whereby our Sky becomes overcast again with new clouds, which return after the rain.  
But if we cast our eyes within the vail, we shall perceive true rest, peace and joy prepared for the Saints; in so much, that even Heaven itself is upon this account termed singly peace. Isa. 57 1, 2. Thete our praises shall be brim full with Raptures of satisfaction, joy and gladness.   

4. The most delightful Place of Abode.  
A pleasant situation is that which adds much to the satisfaction of ones abode here; and a delightful seat and place to be in, is certainly one of the greatest Conveniences of Life.  
But can any spot of Earth bear this Character, in a true and full sense; when the very ground is cursed upon the account of man's sin? No, no; we may justly cry out, with David, woe is me that I dwell in Meschesh, and in the Sun scorched Tents of Kedar. We are here only in a wilderness state. And tho' God hath given us many eminent Instances of his wisdom and power, in the admirable frame even of this lower Creation: Yet alas, all these are but the dark shadows of the glorious Lanskip of the upper Paradise.  
For it is Heaven alone that can answer such a Character, as being a place wholly made for true pleasure and delight. If the Palace of the great God may be thought to be infinitely glorious and admirable, above the clay-cottages of those whose habitation is in the dust; then let us entertain more suitable thoughts of that so desirable a place: Which is such, as the heart of man could never conceive any thing to bear any true resemblance unto it; the most magnificent representation of it in Scripture, Rev. 21. Being only figurative, and therefore far short of what it is in itself.   

5. The most Excellent Company.  
It is Society that Alleviats, in a great measure, our sorrows and griefs here, and makes up the defects of other things: And as man is made for Society, so there is nothing more desirable than excellent and suitable company.  
But, tho' (comparatively speaking) some such may be found here; yet our best company on earth is, as other things, vain, and short of the true Idea of such a blessing. The best men are men at best, and subject to unruely passions and humours; which is a great allay unto their company: besides that ofttimes, sins and scandals, miseries and wants, render the company of men but little acceptable to one another. And if there were none of these things to disturb us, yet all men are mortal, and can enjoy one a-another but for a short time on earth.  
But then, if we turn our thoughts from earth to heaven, we find our wishes and desires this way fully answered. For there we shall be admitted to converse with the great God himself, the most glorious object of delights, and infinitely the best company. There we shall be admitted to lean our heads on Christ's bosom, and tell him all our most concerning secrets, and have him to be our dear friend and companion for ever. There we shall be equal to the Angels, and become their fellow-servants and fellow-worshippers. And there shall we enjoy the company of all the glorified Saints, the Patriarches, Kings, Priests, Prophets, Apostles, Evangelists, Martyrs, and eminent Ministers and Christians, that as bright clouds of witnesses have got to heaven before us. And there, among others, we shall meet (with endeared Embraces) our loving and dear Friends and Relatives, that were so acceptable to us on earth. We shall all meet together in the Celestial Regions, and in the streets and Mansions of the new Jerusalem: and as we shall be ever with the Lord, so shall we be ever also with one another.   

6. An untainted good Name.  
This is yet another blessing that attends the true life: For to be exposed to reproaches, and to underly calumnies and evil reports, is inconsistent with the notion of this; tho' I grant God can turn this, as other evils, to the advantage of his own.  
But alas, this is one superadded misery to the many that we meet with here, that we are tossed to and fro with the various censures of men. Even the Apostles themselves were so far from escaping this Contagion, that they were esteemed as the dross and refuse of mankind, as the very vilest of miscreants, by a blind, mad world. Fame hath been for a long time the Goddess of ambitious and high Spirits: But it is the greatest nonsense to talk of perpetuating one's name here; since the furthest that the fame of any can go, is but to the limits of time and space.  
Fame and good name then, are Jewels of the Eternal Crown of Happiness, wherewith God doth adorn such only as he admits to the everlasting enjoyment of himself. He than that conquers the Universe, hath but the shadow of true Fame, which God bestows only on such who have thorough grace attained to overcome sin, Satan and the world. And he also who hath left his name behind in the frontispiece of an hundred learned Volumes, hath yet fallen short of a perpetual fame; except he hath also attained to have his name engraven and enrolled in the eternal Registers and Records of Heaven.   

7. The Perpetual Duration of all these.  
Had we all the forementied Qualifications of true and perfect Life; yet if we did but admit of a suspicion in our thoughts as to their continuance and permanency: This one suspicious thought would be enough to dump all our satisfaction with respect to so many blessings. And therefore to make Life every way happy and perfect, this superadded Qualification of the Eternity of all, must of necessity come in.  
And therefore we are hence led to see, that there is no true Life here, since all our comforts and enjoyments are transitory and fading; as being momentary and confined within the narrow limits and precincts of years, days, hours and minutes. And no wonder; since even that which we call Life here, is itself but a vapour, that appeareth for a little, and then vanisheth away; yea, such a vapour, as has not so much a being, as the show and appearance thereof: For to this purpose doth James, ch. 4. v. 14. Point it forth very expressively; when he says it is a vapour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But on the other hand, this adds to all the happiness of the future Life, that all the enyoyments and blessings there are permanent and eternal. No rust doth there corrupt them, nor Thief steal them, nor age wast them, nor death devour them. They that once enter upon the actual fruition of such Enjoyments, do ever retain their possession of them.  
And thus I have run thorough the Qualifications and Properties of true Life, as briefly as I could. Which, since they only quadrate with the future Life, of perfection; I suppose it is easy to conceive, what Reason we have to conclude with Solomon, that Death to a Saint is far preferable, on all accounts, to his Birth; or, to speak it in his very words, Better is the day of such a ones Death, than the day of his Birth.   

The Improvement.  
In the next place I come, to bring home the Doctrine to ourselves, by a serious Improvement thereof: Which I design shall be Judgement, and Regulative of our Practice; with respect to our Duty, as to both.  

1st. The Information of our Judgements.  
Although all that hath been said, was with this design to rectify our thoughts, as to the Doctrine, which is the subject matter of the Text: Yet there are these things farther that we may rationally and indeed necessarily Infer hence.  
1. Infer. We see (from what hath been said) not only the certainty, of a Future Life and state, but of an immediate Happiness and Glory also, which the Souls of the Righteous pass into at Death. When the poor Beggar died, he was carried by Angels into Abraham's bosom; Luk. 16. 26. And the poor penitent Thief was on one and the same day, in misery on the Cross with Christ, and in paradise with him. Luk. 23. 43. And St. Paul, the great Columbus of the upper world (who first made a voyage and returned again in time as we see 2 Cor. 12. 1, 4, etc.) Can never reflect afterwards upon that paradise, which he then saw, but with earnest breathe to be there again; as we see 2 Cor. 5. 1, 2. etc. Phil. 1. 23. And indeed if there were not a future state, we could never give any rational account, why God should make so Noble a Creature as Man; but might then cry out with the Psalmist, Psal. 89. 47. Wherefore hast thou made all men in vain. And were not this glorious life and state to be entered upon, by the Souls of Believers, Immediately at Death, it would greatly damp the sweet and comfortable reflections which they are called to have thereof then.  
2. Infer. We have hence also a rational and satisfactory Answer to give, to all the scruples and Objections, that can be put up by any against this Doctrine. And now since we hinted before some Doubts, that naturally might arise in men's minds, from the first proposal and idea of this Doctrine: I shall therefore in this place briefly Answer the same, from what hath been already said.  
Wherefore 1. Since Atheistical and Anti-scriptural Persons, cry out upon this Doctrine as ridiculous, from a fond imagination, that the Soul has no existence when separate from the body. I Answer, 1. That such an imagination, is not only contrary to Scripture but Reason itself. For how is it possible for us to conceive that such a noble, active and intelligent being as the Soul of Man, should be merely dependant on the body, and have only its duration for a short space in this vain world. Especially 2. since we see, that this present life is rather an appearance than a reality, as all things we here converse with are also.  
Or, 2. If the carnal Rationalist and Philosopher further object, and argue against this Doctrine, from the consideration of Death's being the Destruction of nature. I Answer, 1. that to speak properly, there is no such destruction of nature by Death, as many imagine. For the Soul is not destroyed by it; but acts and lives more nobly than before. Neither is the Body properly destroyed; but only reduced into its first Principles, in order to be new moulded and more gloriously re-edified than before. And therefore, since the two Essential constituent parts of man remain in being; man can't be said to be destroyed: For tho' the immediate Tie between Soul and Body be loosed, yet it is for a time only; and in the mean time the relation they stand in to one another continues, even when the actual union is suspended. And besides all this, it being the Soul that is principally the Man; we are therefore to reckon that the man is in being still, even when unbodied. But 2. let it be considered, that Death is not preferred to Birth or Life, merely as it is the dissolution of nature, as now existing; but the formal Reason of this is upon the account of the excellency of the future Life, which death is the passage into. For upon this account only is it, that the Apostle prefers death to life, 2 Cor. 5. 4. Not for that we would be unclothed, says he, but clothed upon, that Mortality may be swallowed up of Life.  
But 3. as to what many poor sincere-Christians are apt to object against this Point, from the expressions that sometimes Death goes under in Scripture; of its being (as the punishment of sin) our enemy, and to be destroyed, 1 Cor. 15. 26. I would for Answer, propose to them (besides what hath been already said) this one consideration; That, tho' Death be indeed our enemy, as it is inflicted as a punishment of sin, since the fall: Yet it has now altered its nature and end, with respect to Saints, since Christ's death especially; Christ having slain death and him that had the power thereof. Indeed Death passeth still upon all men: but in very different respects. For to the wicked, death is still continued as a grim Messenger and King of Terrors. But, as for the Saints, Death is now become Christ's servant to convey home the Souls of his own to himself. Therefore, as Christ is said to have abolished death, 2 Tim. 1. 10. So he is said also, Rev. 1. 18. To have taken, into his custody and keeping, the Keys of Hell and Death. Upon which accounts we may perceive, what little reason we have to fear Death, when he acts only in commission under our dear Lord and Saviour; and when also so blessed a Guide as he leads the way.  
And 4. As to the Objection, which the vulgar sort of grovelling Mortals are apt to make against Death; that it robs them of, and separates them from all their comforts, friends, possessions, enjoyments and hopes. I Answer, that where the case is thus with any, I must needs grant they have reason to prefer life to death. If thou hast all thy portion in this life, I shall not wonder to see thee prefer earth to heaven, and dust to gold. But, O poor wretch, art thou not ashamed of such an objection; which militates indeed against thee, but not against this Doctrine. For the Saints (of whom we here speak) will tell thee; that, whereas death separates thee from all thy comforts; it is in that way alone, that they expect to reap the full harvest of all joy and comfort; for at the right hand of God there is fullness of joy, and in his presence there are pleasures for evermore.  
3. Infer. We may see hence also, the folly and ignorance of the generality of men, as to their notions and conceptions, of Life and Death: Who seem to think, that all comforts are to be found only in this Life, and therefore give way to strange and melancholy apprehensions of death and what follows it. As there are many poor Creatures in the world, living in mean celles and cottages, in some obscure corner; whose low minds (having never traveled from the smell of their native thatch and turf,) represent the world to themselves no otherwise, than according to the ideas which a barren spot of earth of a few miles circumference hath afforded them. So the generality of mankind seem to be so pre-occupied with the prejudices of sense and custom; as never to have suitably reflected on those things, which right Reason may not obscurely conclude, from Scripture Premises, concerning the glory and excellency of the future state of the spirits of just men made perfect. For if our thoughts were more enured to such Divine Meditations, we would despise the vanities of a fading life more; since we converse here but with imaginary comforts and joys, tho' with too real griefs and miseries.   

2d. The Regulation of our Practice.  
As Practise is the end of Knowledge; so my design, in all that hath been said, was to bring you to a sincere & conscientious Performance of those Duties, that the Doctrine handled doth call for from you: And therefore suffer me to lay them impartially before you, at this time. And, in doing this; since not only the Doctrine in itself, but the present Occasion of this Discourse, calls for a particular and becoming Consideration this way: I shall therefore endeavour, (with what succinctness is convenient,) to do these two things here; viz. 1. to Improve the Doctrine Practically, with respect to that Duty, that is incumbent upon all from hence, as to the good of our Souls. 2. to Improve it also specially, with respect to the sad occasion of this present meeting and concourse.  
And (1) I shall endeavour to Improve the Doctrine, in the General, so as may be of use to all of you. And what I have thus to say to you, I will comprise and sum up in these three Directions or Rules.  
1. Direct. Take heed how you carry with respect to your Spiritual state, and Interest in God thorough Christ. Which Advice, I will take up in these three Parts; which I am sure you are all concerned seriously to mind.  
1. Examine and Try yourselves if God be your Portion and Christ your Saviour. What are you secure, whilst you remain at uncertainties as to this matter! What ground have you to believe, that Christ is yours? Have you renounced Sin, Satan, the world, and sinful self? Have you accepted Christ wholly in all his offices? and have you laid hold on him as your alone Saviour? Be careful, my friends, that you found not your hopes on a mistake, and thus build on the sand. Religion is more than a name, and Conversion more than a notion. Therefore Judge yourselves impartially as to this matter, lest you be judged to condemnation by God for your neglect to do so.  
2. Be sure, what ever you do, to lay the whole weight and stress of your Salvation, in the merits and righteousness of Christ; and fancy not that your own inherent Righteousness must go Partner with the Righteousness of Christ in the point of Justification; lest thereby you impeach the all-sufficient Merits of Christ of defectiveness, and claim the privilege to be accounted your own Saviour's. But endeavour, with the Apostle Phil. 3. 9 To be found in him, not having your own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith.  
3. Mind the concernment of your Souls Salvation with all earnestness and diligence: For what profit will it be untoyou to gain the whole world, if you lose your Souls, or what can you give in exchange again for them if once they be lost. Therefore trifle not away precious time and golden opportunities in doing nothing, or it may be things worse than nothing; lest you be forced at length to cry out (as the great Grotius did when dying) Ah vitam perdidi operose nihil agendo. Be not so besotted as to lay the stress of your hopes upon an imaginary Deathbed Repentance: But since now you have a price put into your hands to get wisdom with; beg and endeavour after that happy Part and Lot, that shall never be taken from you, when once attained.  
2. Direct. Take heed how you carry, with respect to your Bodies. And as to this matter, I will give you a taste of my Thoughts, in these three things.  
1. Watch against your Bodies, that they prove not snares to your Souls; as they are I fear to many in more than one respect. For 1. how oft do our senses deceive and cheat the Soul, and presenting it with innumerable objects to distract and disturb it from the pursuit of more noble things. And 2. the Fancy and unruely Imagination doth no less oft discompose the Mind and Reason, by innumerable Chimeras; in the forming and producing of which it is for the most part strangely fruitful. Yea 3. the wants of the Body prove ofttimes a great Remora to the Soul in its spiritual operations, by giving occasion to solicitude and anxious cares, about what we shall eat and drink, and wherewithal we shall be clothed, and how we shall prevent such and such evils and troubles, etc. In all which respects, we have great reason both to watch over and to watch against our Bodies.  
2. Live above your Bodies. Let not your thoughts and cares terminate only there. What! Shall a mortal fadeing Carcase swallow up our thoughts and enhance our affections; when the time is coming, that Death will at one blow cut down the same, whereon we have bestowed so much pains in vain? Yea the time is coming, when this beautiful outside will stink and turn to corruption: And then worms must nestle in those holes, where sprightly eyes did once shine; and all our graceful and well proportioned members and parts moulder down into deformity and rottenness. Therefore let us hence learn to live above our Bodies.  
3. Be content to be unbodied for a time. It is this way alone that we can expect to see God fully, and to reach the happy Life; and therefore it is our Duty to work up our hearts to an hearty contentment in and satisfaction with this way, method and ordinance of Gods own appointment, in order to consummate our felicity. Nay let me say further, that we ought to endeavour, not only to be content to die, but to be willing and desirous to departed that we may be with Christ, which is best of all. This was Paul's attainment, Phil. 1. 23. And not his only, but that which was very common to the Saints in those more heavenly times, Rom. 8. 23. 2 Cor. 5. 4, 5. Yea the very inanimate Creation hath an earnest propensity this way, groaning for a dissolution as to its present form, that it may be restored to its pristine glory and splendour, before it became the stage of sin and theatre of misery: This we may see, Rom. 8. 19, 21, 22. Which is a consideration that may well shame us out of our earthly frame, that we have sunk into for the most part in these depraved days. I know indeed, that we are apt to reckon it a great attainment in a Christian (and comparatively indeed with the frame of most it is so) to be content to die, (in submission to Divine good pleasure) yet desirous to live. But the excellency of the Christian attainment and frame of spirit, in this matter, stands in the inversion of the common order; viz. In being desirous to die, yet content to live, in submission to Gods will, and in regard of service to be done for God further. And indeed, when a Christian hath once tasted of the pleasure and delight of communion with God, and thus been admitted to some fore-tasts of the future glory, he can scarce any longer contain himself (the love of God in Christ constraining him) from crying out; O Time be gone! O Eternity make haste! Why art thou so long a coming to those that are ready to burst with longing after the immediate sight and fruition of their God and Saviour forever. Don't the Spirit and the Bride both, Echo forth with a sweet pathos, come Lord Jesus: And shall not our Souls join in the consort, and ingeminat, Amen, even so come Lord Jesus, come, come.  
3. Direct. Take heed, how you carry with respect to your Souls. Which Advice I take up also in these Three Things; which I shall but very briefly propose.  
First. Be careful to cultivate your Souls; that so you may grow daily in a meetness and preparedness for Heaven and Glory. And as there are two principal Faculties of the Soul, the Understanding and Will; so accordingly, let it be your great study to adorn these, with what tends to render them more and more excellent. And 1. Improve your Understandings, by dilating and enlarging them by further degrees of true & spiritual Knowledge. Grow in the Knowledge of God and Christ, of the Vanity of the World and Excellency of Heaven, and of the Worth of the Soul; and in sum, of all Gospel-truths' and Promises, and the legal Precepts and Duties, that are revealed as needful to be known. 2. Improve your Wills and Affections also, by more and more Grace; that the Habits thereof may be strengthened by repeated Acts, and that so these habits thus strengthened, may be exerted & put forth the more sweetly and freely, in the out-going of the Soul in all its acts and operations.  
2. Employ your Souls always in God's service. This is and aught to be your chief and constant work and business. Let us with complacency and cheerfulness employ ourselves this way; that it may be our meat and drink to do the will of our Father who is in Heaven. What is our business in the world if it be not this. For it is an opportunity to serve God here, that alone can make a Saint content and willing to stay below in this Dunghill world, when his Soul is otherwise wholly propending Heaven-ward.  
3. Seek to have your Souls admitted to Converse with God here. For if we are not admitted to this happy Society wholly, yet let us endeavour after this Blessing here below, in as far as God may be pleased to privilege us with it. Alas, that we should be satisfied with the Society of shadows and vanishing things here below; whilst we may have communion with the Father and his Son Jesus Christ. It is this blessed Fellowship alone, that can sweeten and familiarise Death and dissolution to us, and make separation appear rather a change of our Place than of our Company.  
But (2) I must also subjoin some more special improvement of the Doctrine, with respect to our Practice in relation to the sad Occasion of our present Meeting together at this time. And here (tho' what I am to say further may be of use to all, yet) I address myself more particularly to You, whom this Dispensation of Providence doth more nearly respect and concern. And what I have to say here, I shall comprise in a Threefold Counsel or Advice.  
1. Couns. Submit yourselves cordially to Gods correcting hand in this stroke. Remember the Patience of Job, under greater severity; and say with him, the Lord hath given, and the Lord hath taken, blessed be the Name of the Lord. All the Providences of God are the Effects of the highest wisdom, and with respect to the Saints, they all flow from love and mercy also. Nothing falls out casually in such matters, however they appear to us. For if a sparrow fall not to the ground, without our Father which is in Heaven; then surely a Friend, a Relative, and Child of God cannot be removed hence without his special providence; for are we not of more value, than many sparrows?  
2. Couns. Moderate your sorrows as to the Person deceased, from the consideration of the place and company she is gone to, and the happiness she now enjoys. For, blessed be God, we sorrow not to day as those that have no hope: For we have not the least shadow of doubt as to her happiness and glory. But if we have any thing to bewail this day, it is as to ourselves, that we are left behind. Indeed we have reason to lament her removal, as a loss to her Relatives, a loss to her Friends, yea and a loss to the Country. But otherwise, with respect to herself, we have rather cause of joy than sorrow. If I may be so bold, as to suppose the Lord speaking to us, in the words of Jerom, (who to comfort a pious Matron, named Paula, upon the death of her daughter, brings in the Lord speaking to her,) may we not think that the Lord speaks, (by this dispensation) unto you to this purpose. I have made this your Relative and Friend mine. But what! Do you envy my possession? Where can she be better than with me? Would you bring her back from Rivers of Pleasures to the valley of Tears? From Health to Sickness? From a Throne to a Drageon. May we not therefore, in this case, allude to our Lord's expression, Joh. 14. 28. If ye loved me, ye would rejoice, because I go to the Father. And I suppose, could we now hear her speak to us, it would be in words of such an importance.  
3. Couns. Imitate what was Good, Valuable and Praiseworthy in her. Imitate her, in her Faith; in her Charity; in her Assiduity in Religious Duties; in an impartial scrutiny into the state of her own Soul, in her closet retirements, and public walk and conversation; in a sincere design to honour and please God; in a cheerful delight in doing good to all; and in patience and submission under affliction, and this Leads me to a Transition from the Doctrine to the Person; in whom we may see a Laudable Example, which may serve to back the Preceding Precepts, as being (at least to many of us here) an ocular Demonstration thereof.    

The Character.  
And here give me leave to present you with a few hints of this worthy Saint; which I have either known from herself immediately, or from an impartial observation of her Life and walk. And I am the rather emboldened to do this; because, although many others knew her much earlier and longer than I; yet there were few, she was pleased to condescend to be more free with in the concernments of her Soul. But, since my Brother, who hath already preceded me, on the same occasion, hath, besides a General Character of her, given you some succinct narrative of her last Hours; I shall therefore only present you further with some account of her Christian Life and Conversation, that may be of further use with respect to Imitation by others, as well as condusive to make her Memory further precious.  
Her natural Temper was Retired and serious, and altogether averse from crowds of Company and the hurries of the world: Yet no way Morose and Sullen, but Pleasant and Affable to All; and becomingly Free also with her Friends: And such she specially reckoned so, who were truly Pious and Religious. For it might justly be said of her, as of David, that all her delight was in the Saints, whom she esteemed the excellent Ones of the Earth. And such Persons she valued according to the degree of worth that she see in any, without regard to the discriminating name of a Party. For she was careful, (besides her regard for all pious and virtuous Persons) duly to ponder the supper added Qualifications that she see in any, that might entitle them to a more particular share in her Friendship.  
And as her Temper was naturally serious, so God blessed her very early, even in her childhood, with true seriousness and Piety; as she hath been forced oftener than once to confess, with grateful Acknowledgements of God's mercy to her on that account, as well as comfortably to reflect upon the Blessing she had, in being descended from eminently Religious Parents, and brought up in true Christian Education.  
A natural Modesty attended her, in all her Actions, even the most serious. An eminent instance whereof was this; that, tho' she was educated in the Congregational-way very strictly, yet she could never be induced, (as is usual with such,) to give any open or formal account of her Souls concerns before others; and upon that account she had been wholly debarred from the most spiritual of ordinances; had not God, (by providential acquaintance) impressed that just Character of her upon the mind of the Reverend Dr. Jacomb, as (upon an inquiry into such things) to admit of her, (notwithstanding this) to all ordinances with entire satisfaction. This I speak not, with the least design to reflect on any Party or Way; (especially since God hath been pleased of late to cement the two sticks of Ephraim and Judah in so great a measure, (by an happy Union:) but I mention it only, by way of Caution both to Ministers and Churches; that we may see, what tenderness is required in debarring poor modest Christians from what in God's sight they have, it may be more right to than many others, who can talk better and more; as well, as there ought to be a just caution in the admitting Persons, who may be vicious and scandalous. However, for my own part I must say, that I would in this case be under a great Dread and Fear, to reject any poor Soul, in whom I think I see, (tho' in a small degree, and as a grain of mustard seed,) Aliquid Christi, any thing of Christ's Image: For I judge we err more safely on the side of Charity, (if indeed it be possible so to err) than on the side of a precipitant and presumptuous judging of one's state and fitness, from Rules of our own prescribing; when none can tell me, what the least degree of sincerity and grace is which God doth accept, and which gives one right to participate of all Ordinances.  
She was a careful and impartial Searcher of the Scriptures, which she read with great judgement and observation, with the use of the best helps, she could have for that end. But though she studied to understand every part of Scripture; yet she was most conversant in the more spiritual parts thereof. She took many a mental walk in the delicious Garden of David's Psalms, and sat oft with great pleasure, under the close Arbour of Solomon's song; which, as she learned over by heart (as to the Words) in her Childhood; so attained, in a great measure, both to understand and experience in her riper years.  
And, together with the Scriptures, she read, with great pains and judgement, many of the most solid and practical English Writers; as her Books she hath left behind will witness to such as have them, when they see the many Marginal Writings, wherewith she hath filled them, according as she was edified and affected herself with what she read. And tho' her Characters be such, as none can well understand; yet the consideration of those Truths, that she thereby points at, will discover both the judiciousness and seriousness of her spirit. And I hope these very hints, (though it may be not distinctly apprehended) may be a leading Example of seriousness and piety to her surviving Relatives.  
She was laborious and almost unwearied in Duty, especially Fasting and Prayer; which last Ordinance seemed to be the very food she lived on, and the air she breathed in. She hungered and thirsted after God, as the hart after the water books; and would often pleasantly reflect on an expression of Mr. Rutherfoords to that purpose (in his Book of Letters which she greatly delighted in) and say, I think God feeds me with hunger, viz. After the enjoyment of God, and manifestations of his Love.  
She was zealously bend to advance God's Honour, and propagate the Gospel, (which I hope others will imitate her in,) and used to say, For what else hath God given me life, and any share of worldly things. And, upon this account, her Temper being naturally timorous, she would oft with great earnestness complain of herself, That she feared her fears were such, as might dishonour God, and disparage her Profession in the eyes of such as are without; though yet her fears were more visible to herself than any else.  
However, this fearful Temper did represent Death to her oft in Melancholy Ideas: Yet she would commonly say, I fear not to be dead, but only to die; neither do I fear Death so properly, as the very fears thereof. Upon which account, she would oft chide herself, as acting so irrationally and unchristianly. But God gave her, in a great measure, the Conquest over such Fears before her Death. However, this Temper of hers made her oft say, That for her own part, she could never join with that Prayer, (in the Service-Book) From sudden Death deliver us: For she feared a lingering rather than a sudden death; which God in some measure did satisfy her in.  
In the midst of her Complain on whatever account, she would still break out with a Caution to herself; But what do I? I must praise as well as pray; for my mercies are more than my wants: yea, even my wants may be my mercy. And therefore she would beg the assistance of others in this work; and say, I desire you to praise as well as pray on my account.  
Yea (which may seem strange) notwithstanding her fears as to herself, she was of a bold and confident Temper in the public Concerns of Religion; and would not easily be shaken in her resolutions that way, whatever Opposition or Reflection she might meet with on that account from an ignorant World: And, if there were any that thought or spoke contemptuously of serious piety, she could not but with generous pity and compassion reflect upon them.  
She had a very particular regard for her Relatives and Friends, especially as to what might be conducive to the real profit of their Souls. And I may say, That she traveled as it were in birth for her Children a second time, that she might see Christ form in them. And, I hope, that as God was pleased to give her much satisfaction in this before her death; so her Prayers may come to be yet further answered, in due time, this way.  
She had attained a well-grounded Assurance of her Interest in God and Christ: which, (to my observation) she never actually doubted of, even in the midst of Temptations. Although, her natural Temper being suspicious, and not easily satisfied in such a grand concern, she would oft put up Questions, as to this matter, (to such as she could be free with) in such a way, as if she seemed to doubt thereof; and would oft say, If it be so and so with me, why am I thus? Yet (as she hath intimated to some) this was rather, that she might be further satisfied from the Reasons of others, as well as from her own Evidences; for she thought she could never be too sure of this weighty and concerning Business.  
She had several times some unusual Impressions of things upon her Spirit, especially in Dreams; which, though she was cautious not to lay too great a stress on; (for she founded on a surer word of Testimony; yet she could not but take particular notice of. At one time, said she, (for I give this in her own words as near as I can remember) I dreamt, that I saw the representation of two Humane Bodies, but so glorious above what our frail Bodies are here, as admits of no comparison. They were, to my Apprehension, like the finest and purest Amber, with Rays proceeding from them like the shinings and glances of Diamonds or Rubies; and so transparent, that the beautiful contexture and motion of the internal parts appeared no less plainly to me, than the external figure. Which, whilst with Ravishment I looked upon, methoughts it was suggested to me, Such shall the Bodies of the Saints at the Resurrection be. This extraordinary Dream she would speak of sometimes in these or the like words; but never without a sensible emotion and emphasis, which added to the pleasure of hearing the Account.  
At another time, (in the midst of one of her tedious Exercises) falling asleep, she seemed (according to her own expression) to be struggling and conflicting with two Hands; which, as she thought, did at last so tire her out, that she was ready to succumb, her strength quite failing her: In the midst of which plunge and difficulty, another Hand quite different from the former, and of a more pleasant and lovely aspect, came in to her assistance; and not only struggled with the former Hands, until it overcame them; but, in the mean time, did sweetly uphold and refresh her. And, said she, I thought that the reflection I had of this matter at that time, was, That the two. Hands I was conflicting with, were Corruption and Temptation; and that the Hand that came to my relief, was the Hand of the Almighty, put forth in the Aids of his Spirit, thorough Christ, to carry me safely thorough all my Trials. Which, when she was relating, one said, May not the two Hands be supposed as well to mean Temptation and Affliction? To which she humbly replied: I include Affliction under the notion of Temptation; but what ever be left out, Corruption must be reckoned to be included.  
The Subject, for the most part, of all her Discourses with serious Persons, was still divine and spiritual. And if at any time the strain of the Discourse were turned otherwise, she would be ready to say, Come, let us leave such petty Matters, and talk of what deserves our Thoughts and Considerations. And when she could not come at her Friends, with whom she could be most free; she would be sure to afford them some Work by Letters on such Subjects, as might be mutually edifying. And indeed, in Writing, she commonly expressed herself in a singular vein, both as to Spirituality and Good Thought. And as to this, I hope it may not be unedifying to name you two or three Passages amongst many.  
Writing to a Friend, concerning her spiritual state, she thus expresses herself.— I must acknowledge that I am useing the Means of Grace, as much as I am able, with that little measure of Faith I have, (in a sense of great Gild daily contracted,) so as to have constant recourse to the blood of sprinkling, for Cleansing and Healing; whence I have attained peace as to the matter of Jestification. And I must also acknowledge that I am waiting and depending on Christ daily for the Influences of his Spirit every moment, for the assisting me to resist temptations, mortify corruptions, and perform hard and difficult duties (as indeed all duties are to me,) as also to bear up under afflictions. But I must tell you, that here lies the very stress of my Trial, that God seems not (at least sensibly to me) to make out his promise, as to the proportioning his supplies of strength, according as my day of trouble and trial is. I might here take up all the expressions of lamentation used in Scripture and bewail my state. But I check myself and acquiesce, because it is the Lord that does it. And sure I am, it is not so much comforting manifestations, that I desire, as supporting grace, that I may carry to the honour of Religion. But my temper is suspicious, and I am always expecting new troubles; for waves call on waves in my case. You tell me, that we are in storms to hope for calms. as well as in calms to prepare for storms. And I grant it should be so. But I suppose notwithstanding, that you are not ignorant; that it is more easy for us, when in the light, to discern a cloud at a distance; than it is to see any thing in the dark distinctly, a far off especially. But I will conclude, with what has been much on my mind, I mean Herbert's Poem, called, Bitter-Sweet; which I return you, with some Variation and Alteration, and which I think does now exactly hold forth my Case.  

My Dear, tho' Absent Lord,  
Since thou canst Love, yet Hid,  
Withdraw, and yet support;  
I will thy Will abide.   

I will Complain and Pray,  
Bewail and yet Approve;  
And all my Gloomy Days,  
I will Believe and Love.   
At another she thus Writes.— I am fully satisfied there may be much Love in Corrections: For what Child is there that the Father chasteneth not? And my earnest desire is, That while my Father keeps the Rod in his hand, I may hang about him, and never cease my wrestling Supplications, until I get the sanctified use of Afflictions. But indeed, this is not the sad part of my Case, that God does not carry it to me, as a most wise, merciful, and compassionate Father in all things: But it lies here, That I do not carry it as the Child of such a Father, with that filial, believing, resigning, cheerful frame and temper of Spirit, that is so acceptable to him, and so suitable to such a Relation. But I adore the Wisdom of his Love, even in his Withdrawing. But Oh! how can I be satisfied with myself, in not imitating more fully the Saints of old, (and some I know yet alive) who breathed after the better Country: Which Temper God hath so far owned and honoured, as to subjoin, That therefore he is not ashamed to be called their God. This, this, would be an effectual Remedy against all my Distempers: Which therefore I pray for it, and desire you to do so also on my account.  
She earnestly and constantly prayed for and. breathed after the Influences of the Spirit. Her thoughts of which she thus expresses to a Friend.— Since God hath so freely promised to give his Spirit to those that ask it; have we not great Encouragement thence, to desire and humbly beg for a more plentiful effusion thereof upon us; that it may be, as water upon the thirsty, and floods upon the dry ground; that our wilderness may blossom as the Rose, and our desert barren hearts be turned into a fruitful Garden, irriguated with Springs of Living water. For by these and many such figurative Expressions in Scripture I understand the powering forth of the Spirit upon us: And the consideration of them hath been very supporting to me under my present wants and unfruitfulness, and a great encouragement to wait and hope in God, that it shall be better in due time. Oh this blessed Spirit! What a change would it make in the world, and on particular persons, were it given more plentifully. For which let us pray, that it may be given as an Enlightening Spirit, as a Guiding and Conducting Spirit, as a Quickening and Comforting Spirit. This would make us walk more holily and humbly, more prudently and wisely, more thankfully and cheerfully, more above our fears and sorrows, with more Christian courage and fortitude of Spirit, throughout our whole course, and with a temper more becoming the children of such a Father, and the Heirs of such an inheritance. Would not this make you fit for the high and noble work of the Ministry, and make you more useful and successful in Preaching the Everlasting Gospel? And would not this make us both more serviceable in our several stations and capacities, to glorify God, which is the great end of our Lives, and I hope the great desire of our Souls. And therefore I know nothing more worthy of our most earnest wrestle and greatest importunities. For, since I hope God hath given us an interest in himself, thorough his dear Son and our great Mediator; and so hath accepted our Persous in Justification, thorough the imputed righteousness of Christ: I think the next work we have to do, is to be daily interceding for the Influences of the Spirit in order to carry on the great business of sanctification, that so we may grow in a fitness for every duty, and a meetness for the future state, that we are hastening into.  
It were long to produce all or many of the Expressions of this nature that might be given. And therefore I shall only add one more, in a Letter to a Friend; upon a Reprieve from Death, that she had providentially got beyond expectation, for a time, and which she was apprehensive he had some hand in, (with others,) as a Return of Prayer.— Now methinks (says she) I have been saying to you, (whom I believe to have been instrumental in this matter,) is this your kindness to your Friend? When I seemed to have got so near to the harbour of an hoped for rest, to use all your force and strength, to bring me back again into this stormy and troublesome Sea, where I must expect to be tossed with new Tempests, before I get to shore; of which I have now a much clearer Prospect, than of any service I can do here in this world. Did I ever desire you to pray for Life? Or was it not rather, that I might be carried thorough the dark valley of the shadow of Death? But I must submit, since I know you think you have acted Duty in this; and since all things of this nature are ordered by a wise and gracious God for good to us. And this does abundantly satisfy me in this, and I hope in all other dispensations concerning me.  
And now from these few Expressions, as well as from what hints have been besides given of this pious Person, we may easily perceive what Spirit she was of, and what her great work and Business in the world was. She wisely chose the Better part, which none could take from her: The whole of her Life being one continued declaration that she sought a better Country; as knowing that we have no continuing City or place of abode here. Thorough a patiented continuance in well-doing, she sought for honour and glory and immortality, both in Health and Sickness. And, tho' an universal Decay of Spirits, (in God's wise determination,) did incapacitate her, in the hour of Death's approach, from having that sensible joy and ravishment, which sometimes the Saints than have, from the prospect of the nearness of Glory; yet that Faith and Affiance, that Reverence and Love, and that Resignation and full satisfaction, which she then expressed, were such clear Evidences of her Grace, and such happy Prognostics of that Happiness she was entering upon the Possession of; that we may justly admire God's Mercy in all this, both to Her and Us.  
And now, my Friends, obey the Instruction and imitate the Pattern that I have at this time set before you. Which that we may do, let us fervently implore the divine Grace, and seriously improve the Gospel-Means. And then I question not, but we shall come in due time to find this Doctrine verified in our own Experience; That better is the Day of Death, than the Day of Birth. Amen.    

TO THE MEMORY of the Truly Religious, Mrs. Susanna Soame; WHO Departed this Life at Thurlow in Suffolk, Feb. 14. An. Dom. 169 1/2.  

ART thou then gone, thou sweet and humble Mind,  
Leaving thy Friends thus sorrowing behind?  
And can our Thoughts within our breasts be penned,  
Since sorrows double are, that have no vent?  
No! No! My weeping Muse shall drop a Verse,  
And offer at thy much lamented Hearse:  
Thy Piety and Worth deserve no less:  
And if my Lines be in an humble Dress;  
It yet may Mourners suit, since 'tis required,  
That such in Black, not Gold, should be attired.   

Had I a Pen dropped from an Angel's Wing,  
Or could I hear the Anthems thou dost sing;  
Since thou art joined unto the Choir above,  
And swallowed up in Raptures high of Love:  
My Thoughts might then, 'tis like, my Pen inspire,  
with such like Notes, as moved Wise Sol'mons' Lyre,  
When he did sing the Mystic Loves between  
heavens Glorious Darling and his Purchased Queen:  
For now that Song (thou lov'dst so here) is known  
To thee, since thou hast reached the Heavenly Throne.   

Yet when I think, how Holy Paul before,  
Tho' thus rapt up to Heaven, could do no more,  
But only tell he saw Things Glorious,  
Which he nor could nor durst express to us:  
I'm therefore left in silence to adore,  
That Hand which casts a Veil such things before,  
And wills us to believe they are too great  
For this Imperfect State, where we await,  
Until we also from our Corpse remove,  
And mount all Earthly Dust and Shades, above.   

Wherefore I'm left to muse on what is past,  
And on thy by-gone-Lise some Thoughts to cast;  
And here, methinks, as present still to day,  
I see thy Face, and hear thee thus to say;    

[An Acrostical Character of her Life.]  

S oar fain I would above each earthly thing,  
V unto my Lord, of all my Joy, the Spring.  
S such is my study, but alas! I find  
A ll my Attempts too weak, too dark my Mind;  
N owe Clouds bemist me, Grief o're-pow'rs my Soul,  
N owe Fears alternate like the Waves do roll,  
A and all my Comforts, Joy and Hope control.   

S weet Glances from my God, yet now and then,  
O blidge my Soul from Sorrow to refrain,  
A and blast my Griefs, and cause my Fears to fly.  
M y Case thus changeth too and fro, whilst I  
E ache day for Heaven long, yet fear to die.   

Yet, tho' all is but Folly that is said  
By Living Mortals of th' Immortal Dead:  
Yet since we justly do conclude thou'rt blest,  
And now from Pains and Sorrows all at rest,  
Methinks I hear thy Voice from Heaven high,  
Drop silent to my Ear thus through the Sky;    

[An Acrostical Character of her Death.]  

Soar now I do, above each earthly thing,  
Unto my Lord of all my Joy the Spring.  
Such was my Aim below, but then did find  
All my Attempts too weak, too dark my Mind:  
No Cloud bemists me now, and on my Soul,  
No Grief or Fear alternately doth roll,  
As an Alloy my Comforts to control.   

Sweet Sights of God and Christ I do obtain:  
O sweet my Life! Sweet Place where I remain!  
Angels and Saints are now my Company;  
My Friends below I'd pity, did not I,  
Expect to see them to Eternity.    

The Epitaph.  
UNderneath this Stone doth lie  
Dust precious, for the Memory  
Of a sweet Saint, who once did dwell  
In such a fadeing Mortal Cell:  
Who having got Gods Pass, took wing  
Upwards to Heaven, to live and sing  
Triumphant Hallelujahs there,  
And breath more free in Sweeter Air.   

An Acrostical Memorial.  
Since Upwards Soared, All Notions New Attend Seen Objects: Ancient Molestations E  
As the last Expression of Friendship on Earth, These Lines are Offered by R. F.   

BOOKS Printed for John Harris, at the Harrow against the Church in the Poultry, and John Salusbury at the Rising Sun over against the Royal Exchange in Cornhill.  
1. ANgliae Metropolis: Or, The Present State of London, with Memorials comprehending a full and succienct Account of the Ancient and Modern State thereof. First Written by the late Ingenious Tho. De  Gent. and continued to this present Year, by a careful Hand.  
2. The Life and Death of that Old Disciple of Jesus Christ, and Eminent Minister of the Gospel, Mr. Hanserd Knollys, who died in the Ninety Third Year of his Age. These Two Printed for J. Harris.  
3. The Certainly of the Worlds of Spirits. Fully evinced by unquestionable Histories of Apparitions and Witchcrafts, Operations, Voices, etc. Proving the Immortality of Souls, the Malice and Miseries of the Devils and the Damned, and the Blessedness of the Justified. By R. Baxter  
4. An End of Doctrinal Controversies which have lately Troubled the Churches by Reconciling Explication, without much Disputing. By R. Baxter. These Two Printed for J. Salusbury.   

CORRIGENDA.  
SErm. 1. pag. 7. lin. 20: after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insert and. p. 17. l. 20. after follow insert that. p. 28. l. 10. after Scripture insert expressed. p. 45. l. 1. for she read they. p. 47. l. 14. after which insert is. p. 48. l. 8. after her insert to observe her. Serm. 2. p. 55. l. ult. after must insert not. p. 72. l. 7. for Eph. read Ep.