do thou work upon this peoples hearts and let the Spirit of Life come into the wheels of their souls let him so move their affections as that they may be lifted up like those Wheels in Ezekiel Ezek. 1.20 21. because the Spirit of Life is in them O let not all these my labours be utterly lost but let some poor souls be now won to the Shepherd of souls O Souls Souls are ye nothing moved yet with all this I hope you are nay methinks you are by your attention if ye be then move and move indeed I mean so strongly so vigorously so effectually towards Heaven to take it by Force as that the world may see your change your zeal your forwardness your labouring for Heaven Heaven ye see is even at hand as the Baptist said once The Kingdom of Heaven is at hand when he so preached it up Mat. 3.2 it was so and so it is now and divers enter into it nay take it by Force O do you so likewise and so live for ever So be it To God alone be all Honour and Glory A New and Living Way OF DYING OR A TREATISE Shewing how Saints after they have comfortably overcome Sin the World by Faith and after a New and Living Manner have lived an Holy and Heavenly Life by Faith may die at last after a New and Living Way by in and according to Faith Upon that Famous Scripture HEBREWS 11.13 These all dyed in Faith And provided especially for Preparation to be made by all men against the Approach of Death in these Sickly Times By Christopher Jelinger And Published by some Christian Friends London Printed in the Year 1664. To The Vertuous Lady The Lady ANNE SEYMOUR Grace and Mercy be multiplied MADAM MY great Respect and thankful Mind which I bear to your Worthy-Self and to your Noble Family for many Favours received hath caused and compelled me to Dedicate this Tract to your much-honoured Name and if it may but find entertainment and acceptance I shall count my labour well bestowed Only give me leave Much Honoured Lady to give you a short Account of this my present Undertaking These late Times are and have been very sickly and many every where are fallen asleep and when the time of our departure will be the Lord only knoweth and we our selves also know this that it cannot be long before we likewise shal go to our long home and be no more seen at our present homes because our life is but a vapour Jam. 4.14 and we flie away Psal 90.10 which not with standing how few are there which prepare themselves for that time Cogitantes de fine infinito ut vivant in infinitum VVhence it cometh to pass that most men when after they have lived a careless life they come to be unmanned by Death they go Imparati in locum paratum Unprepared to a place prepared idque in aeternum and that for ever for that which ends All is without end And their nearest friends are much the cause of it for the common fashion of Friends is to put their friends in mind of Death when they doubt that they can live no longer Zenas the Lawyer and Luke the Physician must have given them over before they will send for Barnabas to give them good Counsel and solid Consolation against their dissolution But I for my part will not deal so with my Christian Friends My design in this Tract is this To tell men plainly that shortly they must put off their caribly Tabernacles shew them evidently How they must die whilst they live that they may live when they die dying in by and according to Faith This this I aimed at when I penned this Treatise which if it be acted by Faith will so work upon mens and womens precious souls and do them so much good as that they will even long to enjoy the chiefest good and when their work here is done will shew them Heaven open for them where there is health only and no sickness living and no dying incorruption and no corruption ease and no pain singing and no sorrowing For the former things are passed away Rev. 21.4 Many I confess have written on this subject of Death but you will find that I have left the common road as much as I might for my principal aim in this Tract is To put men upon that New and Living Way which the Apostle speaks of Heb. 10.20 and which must be taken by Faith according to which we must die to live for ever That Great God and Saviour who can do whatsoever he will in Heaven and on Earth so bless these my Labours to you Madam and to al that shal read them as that both you and they may fare the better for them here and hereafter for ever So prayeth Your Ladiships Most humble Servants CHRISTOPHER JELINGER A New and Living Way of Dying HEB. 11.13 These all Dyed in Faith ALmighty God as one saith well hath given to men three Mansions of a diverse Quality 1. The World wherein they live 2. The Grave wherein they corrupt 3. Either Heaven wherein they are crowned or Hell wherein they are tormented In the World their Companion is Vanity In the Grave the Worms In Heaven the blessed Angels and in Hell cursed Devils I add For like and like sute best one with an other Good Men I mean with good Angels and evil Men with Angels-Transgressors and yet such is the folly of most men that they would have perpetual habitations and an ever-during happiness in this vain World where neither such felicity nor perpetuity is to be expected for as all have sinned so all for Sin must be by Death dissolved even the best not excepted as by those Worthies which my Text speaketh of it appeareth So that men should rather forecast what course it were best for them to take that being thrust out of those earthly Tabernacles in which now they mansion they might mount up into that most blessed and blissful House of God which is not made with hands Eternal in the Heavens 2 Cor. 5.1 What this Course is which men should take you will understand by my future Discourse wherewith I shall God willing entertain your Christian Patience declaring FAITH to be that most happy Instrument which must bring you to such a firm durable and glorious settlement This ushered and conveyed those gracious Saints which my Text speaks of out of their earthly and unstable habitations into those heavenly Mansions above and places of unexpressable Delights for they all dyed in Faith and the end of Faith is as St. Peter tells us the salvation of our Souls 1 Pet. 1.9 I shall therefore call the whole ensuing Discourse A New and Living Way of Dying and shew therein how we may in a most sweet comfortable manner after an holy and heavenly walking die at last by in and according to Faith Faith I mean unfeigned lively and saving In which the antient Patriarchs dyed according
to my Text These all dyed in Faith In the beginning of this Most Excellent Chapter the holy Apostle describeth Faith by three several Effects The first is That it procreates and begets a sure and certain hope of things promised by Almighty God ver 1. The second is That by Faith men please God ver 2. The third is That we believe things to humane reason incredible ver 3. Which done he illustrates and brighteneth the said Effects by Examples prompted out of the Sacred Book of God And first of all he produceth some Believers who flourished before the Flood as Abel Enoch Noah ver 4 5 6 7. to prove both the second and third effect the second by Abel and Enoch the third by Noah Afterwards he descends to a second Class of Examples reckoning up such ancient Fathers as lived after the Flood before Israel went down into Egypt Abraham I mean Isaac Jacob and Sarah to confirm the first Effect ver 8 9 10 11 12. Having explained the said Examples he super-adds an Amplification which beginneth with the words of my Text declaring that the forementioned ancient Patriarchs and Believers were both most certain in their Hope and constant in their Expectation of the Impletion of the Lord's Promise which he had made unto them For they dyed in Faith saith he such was their constancy And thus you may see the coherence of these words with the former Two things we may note in the Text it self which is a Sacred Narration 1. Qui. 2. Quid. That is 1. Who they be that are spoken of 2. What is spoken 1. Who All these And who be these I answer We may understand * Eagnejus in loc either Abrabraham Isaac Jacob and Sarah living after the Flood for of such he spake before †Defuncti sunt omnes isti quipest diluvium fuerunt vel omnes praeter Enochum translatum Dionys Carthus in locum or all those Patriarchs which lived both before and after Enoch excepted 2. What is spoken of all these That they dyed in Faith Where observe with me again two things 1. Quod. 2. Quomodo Or 1. That they dyed 2. How they died 1. They Dyed This puts me upon Death Aphilosopher called Secundus being asked of the Emperour Trajan What Death was described it thus Death is an eternal sleep he should have said a long sleep the dissolution of our bodies the fears of rich men the desire of poor men an mevitable event an uncertain Pilgrimage a Robber of Mankind the Mother of sleep the passage of Life the departure of the living and a dissolution of all thus he But we may more briefly term it a departed breath enlivened at first by breath cast upon it Thus they dyed and yet they were very good gracious and most eminent Saints for Death favoureth none but like a cruel Mower cuts down flowers even the fairest and goodliest the very best and Holy Men I mean which are the very Stars of the Earth as well as common grass ordinary and common men I mean in the spacious and capacious field of the world Doct. 1. Good Men then as you see must die like other men Death like those merciless and inexorable Creatures Fire and Water spareth none * Omnia sub leges Mors vocat atra suas all must away both good and bad This is the point which I will 1. Confirm and fortifie 2. Vindicate 3. Explicate 4. Apply I. I 'll confirm it 1. By Scripture 2. By Experience 3. By Reason 1. By Scripture which is full of such sad Examples as will sufficiently evince the truth of this Assertion Pervolve but the 5th chapter of Genesis and you shall find that all those good Patriarchs that lived before the Flood dyed as well as other wicked and ungodly men And then search for those that lived in succeeding Ages besides those whom my Text makes mention of as Joseph Moses Aaron Samuel David Josiah Hezekiah Isaiah c. and you shall find them all dead Acts 7.15 2. Nay do you but ask Experience what is become of such holy and heavenly men and women as you knew in your time and it will tell you they are all dead or if you will * August l. de Nat. et grat view but the Graves and Monuments that are in this Church and Church-yard and they will affirm the same 3. But I suppose that some of you do rather wonder why it should be so than doubt whether it be so seeing the truth of this assertion is so manifest and apparent and therefore understand 1. Reas That when Adam fell it was not the man that fell but mankind Rom. 5.19 so that all both good and bad must therefore taste of deaths cup as it is written Wherefore as by one man Sin entered into the World and Death by Sin so Death passid upon all men for that all have sinned Rom. 5.12 2. Reas It is a favour afforded by Nature Quod gravissimum fecit fecit commune ut crudelitatem fati consolaretur aequalitas That she hath made that common which is most grievous that so Equality might solace the Cruelty of that fate which is altogether inevitable And 3. Reas That which thou sowest is not quickned except it die 1 Cor. 15.36 So that the Godly cannot be raised according to the order and method which God hath decreed ordained in his Wisdom for their entrance into his heavenly Kingdom unless they be first by Death dissolved and like seed sown and interred in the ground from which they were first extracted To this purpose also is that 1 Cor. 15.50 Flesh and Blood cannot inherit the Kingdom of God that is †Calvin in loc our Bodies as now they are corruptible unless they die and so be changed being raised again by the Power of God and made incorruptible 4. Reason God's Word must needs be verified Now God hath said In the day that thou eatest thereof thou shalt surely die Gen. 2.17 So that even the best must needs die one way or other that God may be true but eternally they cannot die because Christ dyed for them to exempt them from that Death Rom. 5.10.21 they must needs die temporally though they neither can nor shall be under the tyrannizing power of Death eternally 5. Reas The Godly are compounded of Elements as well as others And there is a Rule in Philosophy That whatsoever is made up of Elements must be dissolved again into the same for Composition is a beginning of a Combate a Combate of a Separation a Separation of a Solution so that needs they must die as well as others 6. Reas Christ himself the eternal Son of God died a temporal Death to bring them to everlasting Life John 3.16 and therefore how unreasonable a thing would it be if themselves should be exempted from that Death of the which he himself tasted shall the Physitian taste of a bitter cup for the Patients sake and shall not the Patient also himself
for Satan will then be sure to muster them up before your face when he cometh up with you to have his last bout with you being indeed the craftiest and subtilest Adversary you have Rev. 11.12 Brethren what I tell you now of this Adversary before you come to die the Dying have found by experience and confessed it as an infallible truth O God said the Earl of Essex at the point of death and Judge of all men thou hast let me know by warrant out of thy Word that Satan is then most busie when our end is nearest Moriantur ergo ante te vitia tua Let thy sins die therefore before thee that when thou art dying they may not so torment thee 7. Mortifie your sins by degrees one after another for then your conquest will be far more easie than if you should set upon all at once Nam virtus unita fortior For united Forces are ever stronger If you take a bundle of Arrowes you cannot easily break them but take one by one and you shall burst them quickly It is proportionably so with your sins which are like Arrowes piercing the very soul 1 Tim. 6.9 10. and therefore take one and one and break them by degrees and then it will be an easie matter for you to burst the necks of all your sins in time that is as you are tempted now to one then to another being bent nevertheless against all in the purpose of your hearts 8. You must make this account that you can never attain to a well-grounded and comfortable assurance of everlasting Bliss to be enjoyed after death unless you may see the death of your sins in a competent sort before you no no for he that will live when he dyeth must die while he liveth die I mean to sin and to the world Gal. 6.14 and therefore what certainty can you have of such a life if you be not sure of a such death 9. On the contrary perswade your selves that dying after the death of your sins you may be sure you shall die as Conquerours nay shall live most certainly and be new born rather than forlorn Like valiant Epaminondas who dying after the conquest and slaughter of his enemies said to his victorious Souldiers (a) Nunc Epaminonda vascitur quia sic moritur Valer. Max. Now Epaminondas is born because he dieth after this manner Die die therefore before you die that you may be sure you shall not die but live when you die which the Lord in mercy grant unto you 2. As the Patriarchs Heb. 11.4 8. so must you correspond with the Will of God in all good things Particularly 1. As Abel offered and offered a more acceptable Sacrifice than Cain Heb. 11.4 so must you offer and offer more acceptable Sacrifices and Services to God than others that is you must pray fast sing read hear visit speak and give c. in a better manner than common prophane and civil men and hypocrites which you must transcend 2. As Abraham being commanded to go into a strange Countrey went he knew not whither so must you go even about those many strange duties unto which God leads us as he sent him to a strange place As for instance 1. The Duty of Reconciliation Mat. 5.25 2. The Duty of not resisting Evil ver 26 3. The Duty of suffering evil men with patience ver 39 4. The Duty of loving our Enemies ver 44 5. The Duty of labouring after that Perfection which is in God himself ver 48. 6. The Duty of not carking and caring so much for the things of this life Mat. 6.25 7. The Duty of entering into the narrow Way which leads to Life Mat. 7.13 With none of these we may dispence but we must put our selves upon them all being called thereunto by that great God and Saviour who can command all 3. As Abraham being in a strange Countrey dealt justly paying for what he bought and purchased most exactly For the sacred Story relates that he weighed his Silver to Ephron for a burying-place that it might not want anything Gen. 23.16 so must you 1 Thes 4.6 As he instructed his houshold in the fear of God Gen. 18.19 so must you Ephes 6.4 5. As he was liberal expressing so much by his ready and chearful entertaining of strangers for he sate in his Tent door at noon which was dinner time looking out for strangers whereas some will rather hide themselves from strangers Gen. 18 1. so must you Heb. 13.1,2,16 6. As Isaac was wont to exspatiate and to walk out into the field to meditate Gen. 24 63 so let us in like manner duly and dayly either at home or abroad John 1.8 1 Tim. 4.15 More particularly let us meditate on these four last things 1. Death 2. Judgment 3. Heaven 4. Hell 7. As those antient Believers who dyed in the Faith did what they did in Faith and by Faith Heb. 11.4,8 c. so do you for whatsoever is not done in Faith is sin Rom. 14.23 Quest If you ask me How must we do things in Faith Answ Believing 1. That God will assist you as he hath promised you Ezek. 36.27 2. That he will accept of your good Deeds in and for Christ in whom he is well pleased Matth. 17.5 3. That he will graciously reward you Heb. 11.6 Of these three Acts of Faith together with your good Works make a Confection like that of 1st Stacte 2ly Onicha 3ly Galbanum and 4ly pure Frankinsence which after the art of the Apothecary was to be made in the time of the Levitical Law Exod. 30.34 35. that it may yield a sweet savour unto the Lord who takes delight in Faith which must be the chief ingredient in so sweet a composition The Second Principle You must make comfortable provision for the day of Death like Marriners who against a long and troublesom Voyage provide sundry strong and Cordial Waters which may strengthen them when they navigate over the great Ocean and meet with grievous Storms and Tempests Quest If you demand what I mean by this Comfortable Provision Answ Such seasonable and sutable Sentences as shall be able to support your fainting Hearts in that last and forest conflict as Hos 13.14 Luke 12.32 23.43 Rom. 14.7 8. 1 Cor. 15.41 42 43. 2 Cor. 5.1 2. 2 Tim. 4.7 8. Rev. 14.13 Rev. 21.2 3 4 5 7 8. These precious Cordials being well digested will make us even long for Death and cause us to be chearful in Death Like a Kings Son who being sent for to come home from a far cold and barren Countrey into which he was formerly banished to take possession of a most rich most spacious and most flourishing Kingdom left him by his Father cannot but take his journey and go on in his way with much rejoycing For so we are but sent for when we must die to come away from the barren and uncomfortable soil of this world to be enstated in the most Glorious and Capacious Kingdom
in that we are said to be married to God in Faith Hos 2.30 and by it come to be one with God and God in Christ with us that we may be saved even as two married persons by marriage come to be one See John 20.21 where this Oneness or Unity and Believing are so conjoyned But here I must resolve a great Question Quest Suppose we should be perswaded by you to force our selves thus to believe will Christ have us if we will have him Sol. O yes for you have his Promise for it which brings me to the principal thing that * begets Faith and without which we cannot * To expect Faith without a Promise is as if we should expect a crop of Corn without seed For the Promise is an immortal Seed whereby the Spirit begets Faith The Author of the Poor doubting Christian drawn to Christ expect any true Faith even the Word of Promise Quest Where is that Promise Answ In the Prophet Hos 2.9 And I will betroth thee unto me for ever And ver 20. I will even betroth thee unto me in †Understand the Grace of Faith bestowed upon us Jun. Tremel in loc Faithfulness Do ye hear this O poor souls In the Uses premised I suppose ye were startled and troubled not a little for for that end they were fitted that thereby you might be * For none can prove or shew president that Faith was wrought in an instant at first without any preparation going before Rogers of Dedham in his Doctrine of Faith p. 63. prepared for this which puts you upon believing But now be comforted and now be perswaded that Christ will have you if you through the Riches of his Grace will have him O Sirs you may believe him that what he promises he will do for it is impossible son God to lie Heb. 6.18 Now here you here and see his Promises here it lyeth in this Book here I shew it to you shewing you the Book the Chapter the Verse wherein it lyeth and shineth and sparkles above the brightness of any Ruby or Diamond O believe believe only for why should ye not If a woman have a mans promise that he will marry her she believes him because of his promise and will ye not believe God having his Promise Man may lie and often doth lie but God cannot therefore give credit to his Word and be married to him in Faith and so make an end once of that great match which hath been so long hanging betwixt Christ and you O cry to him and say Lord I see thou wilt needs have me and therefore I will have thee and no other for my dear and everlasting Husband O come Lord Jesus and marry me this day in Faith and for ever O for ever for so thou hast promised me Here give me leave to give you a Caveat about the Lord's Promise The Promise is likea Staff and you know the back-side of a mans hand cannot take a Staff but let him turn the palm of his hand to the Staff he may take it so turn the right-side of your souls to the Lord's Promise forcing them to believe as Abraham against hope Rom. 4.18 that is though you have but little or no hope when you look upon your selves and upon your great unworthiness yet in hope when you look upon God's unparalellable Goodness and his by you undeserved Kindness and you may take it but we turn the back-side of our hearts to the Promise when the heart saith O my stubbornness and O my unworthiness this is the wrong-side of the heart and this will never let you take Christ but rather be a let to you which will ever hinder you from marrying Christ and from believing in Christ therefore beware of it But I desire to use one artifice more to draw you unto Christ so as that this very time you may by God's Blessing come to believe in Christ I 'll deal with you as they dealt with Rebecka when Eleazar was come to her to have her married unto his masters Son they called for the Damsel and asked her Wilt thou go with this man Gen. 24.58 So will I call to you now being come for you to marry you to my Masters Son even to Christ that heavenly I saac will you go with me will you follow me Will you come after me to my Masters Son Christ I mean the Son of God Formerly I did but perswade you but now I come nearer home to your hearts and bosomes and ask you what you will do expecting an answer answer therefore O ye men of T and all you that hear me and answer every one of you in his heart what ye intend to do loe I give you time what say ye will ye go or not believe or not believe be married to Christ or not be married if you have a mind to it indeed by an over-ruling hand and Power of God upon you though flesh and blood be utterly against it and say nay to it yet do you say as Rebeccka now after all this every one of you I will go I will go ver 58. come what will come though all my friends be against it though my unbelief do gain-say it though my sluggish flesh do diswade me from it and though sin and devils do as much as they can oppose me in it O sweet Jesus loe I come though it be long first yet now at last I come to take thee for my most dear and only Saviour Lord and Husband O take me sweet Saviour and let me be thine and be thou mine as it is written My Beloved is mine and I am his yea and feed me among the Lillies that is with thy Lillies or celestial Consolations which for their cooling refreshing are like Lillies Cant. 2.16 O souls souls is this your mind your purpose your resolution this day if it be then say all of you Amen to it in your hearts I intreat you and bespeak you about it once more O my God if this people have such an heart given them this day then blessed be thy holy name for it now and for ever if not give them such a heart now before I leave them that by believing and loving they may be in thee and thou in them I humbly and heartily obsecrate and beseech thee II. Repenting that is sorrowing for sin and confessing and forsaking of sin which parts of true and sound repentance in this place I chiefly aim at the one making us lower then we were the other better both are bitter but better it is for all to tast of their bitterness now than to suffer for the want of them hereafter 1. Force your selves therefore to mourn to grieve for your great and grievous sins now in this world according to that in Joel 2.12 13. that ye may not suffer for them in the world to come nay come let us all weep and lament together as we have all sinned together that God may comfort us at
2. Grieve the Spirit that should comfort them Whereas careful providers for death rather 1. Blow up the good motions and workings of the Spirit as much as in them lyeth by their careful and holy walking and applying of the Lord's Promises so that needs they must feel more joy and comfort then others that do not so even as one that bloweth up Coals doth feel more heat then he which suffers them to go out 2. Please the Spirit of God and cherish his motions by their conformity to his Nature in that they labour to be as Spiritual as possible they may and so consequently to partake of his Nature so as that the Spirit being pleased and cherished cannot but please and cherish them again as they please and cherish him for if we that usually are very unkind and ungrateful yet cannot but be kind to those that be kind to us and make much of them as they make much of us how much more will that most kind and holy Spirit of God chear up those that cherish him and make much of them as they make much of him See Acts 9.31 how therefore they that walked in the fear of the Lord are also said to walk in the Comforts of the holy Ghost 2. Such are most fit for comfort and joy For 1. The muchness of Grace which is in them and procedeth from them cannot but be evidently seen and observed by them and cause them to joy in it and to be even exceeding glad for it like a man that hath and finds a treasure that was hid in his field see Mat. 13.44 Now the finding of such a Treasure will chear up the heart 2. The enlargment of their holy desires and endeavours cannot but procure joy which is an Laetitia quasi latitia enlargement of the Heart Psal 119.32 and is given to holy and careful walkers as a gracious remuneration from God Psal 97.11 3. Holy walkers and careful providers for death cannot but attain to a most happy consecution of that good which they desire even the enjoying of Christ by Faith a cognition or knowledge of the same consecution which is * Delectatio requirit consecutionem boni convenientis et consecutionis cognitionem Tho. Aquin. 1.2 q. 32. a. 1. required unto delectation as well as the consecution it self so that they cannot but rejoyce more or less sooner or later with that joy which is called Unspeakable and full of Glory 1 Pet. 1.7 8. or at least with a lesser degree of joy if God for causes best known to himself be pleased to suspend and to deny that higher degree of rejoycing 4. They are in a manner in Heaven already and Heaven is in them in that they mind nothing almost but Heaven as I shewed that men ought so to do so as that they cannot but joy in that which is so full of joy enjoying the very same objective Happiness with the Saints in Heaven though not the same subjective Happiness as not being yet capable of it for if he that is but in a Goldsmiths shop cannot but receive some splendor from the Gold that is in it how much more shall they that mind nothing but Heaven and so have their conversation in Heaven partake also more or less of that Joy Blessedness which is in Heaven and which the true Believer seeth as it were and beholds by his Faith and seeing admireth and admiring in a manner possesseth for by Hope we are saved already saith the Apostle Rom. 8.24 * Arist 2. Rhetor 11. Aristotle saith expresly That Admiration is the cause of Joy and Delectation because it maketh us hope that we shall acquire something which is delectable and joyful And therefore conceive ye what Joy the vision taking possession of Heaven it self which is so rare and so full of admiration must needs cause in a truly serious savingly believing mind For your greater delight and encouragement I 'll here set down some of those triumphant passages which some careful Providers for Death have uttered to this purpose a little before they were by Death unmanned I feel a light said * Fox Justus Jusbery one of Christ's blessed Martyrs which refreshes me with joy far above that which I am able to express desiring nothing more now then to be dissolved and to be with Christ So Adolphus Clarebachius Martyr at his death I believe there is not a merrier heart in the world at this instant than mine And for my part said Mr. Deering as concerning death I feel such joy of spirit that if I should have the sentence of lise on the one side and the sentence of death on the other side I had rather chuse a thousand times seeing God hath appointed the separation the sentence of death than the sentence of life So Mr. John Holland a fruitful Minister of God's Word having the day before he dyed continued his Meditation and Exposition upon Rom. 8. for the space of two hours or more said on a sudden O stay your reading what Brightness is this that I see have ye lighted any Candles No said one it is the Shunshine Sunshine said he No it is my Saviours Shine Now farewel world welcome Heaven the Day-Star from on high hath visiced my heart O speak it when I am gone and preach it at my Funeral for he spake to a Minister c Mr. Leigh in his Sermon intitled The Souls Solace against Sorrow p. 17. who relates it God deals familiarly with men I feel his Mercy I see his Majesty whether in the body or out of the body I cannot tell God he knows but I see things unutterable O what a happy change shall I make from night to day from darkness to light from death to life from sorrow to solace Thus joyful holy Walkers and true Believers have been at their departure and therefore be ye perswaded to trace their steps and to follow as ye ought those most needful Directions and Rules which were formerly delivered that so living and so dying by with and according to Faith you may also be mounted as the said Believers were upon the wings of Joy and feed as they did on those ravishing and transcendent Comforts which God like Manna is wont to rain down upon his holy Walkers in this men devouring Wilderness the World I mean from which God in mercy bring us all in the end of our dayes to a World of Joy and Glory which shall never have an end Amen Soli Deo Gloria FINIS