Heaven and Hell Epitomized, Text (1 of 5)

Heaven and Hell Epitomized · Text (1 of 5)

p. 1Phil. 1.12.

For to me to live, is Chriſt, and to dye is gain.

IT is a memorable obſervation of that Chriſtian Heathen,Vivere t… ta vita diſcendum eſt, & quod magis fortaſſe miraberis, tota vita diſcendum eſt mori. Sene. ad Paulin. cap. 7. as he hath been ſometime called, That the two great leſſons, which every man hath to learn in the whole time of his life, are, how to live, and how to dye; how to live vertuouſly, and how to die valiantly. Theſe two weighty queſtions are clearly and fully anſwered in this Text. It declareth and delivereth ſuch directions about life, as could never be learned in the ſchool of nature, improved to the utmoſt; It prepareth and provideth ſuch a cordial againſt death, as could never be extracted out of all the creatures diſtill'd together. And indeed herein the excellency of the Chriſtian Religion duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page p. 1duplicate page p. 2appeareth above all Religions in the world. None enjoyneth ſuch pious precepts, none ſubjoyneth ſuch precious promiſes, none ſets the ſoul about ſo noble a work, none ſatisfieth it with ſuch an ample reward.

The ſcope of the Apoſtle in this Epiſtle, 1is firſt to confirm the Philippians in the faith of Chriſt, againſt the ſcandal of the Croſſe; 2And ſecondly to exhort them to ſuch godlineſſe as might be anſwerable to the Goſpel.

In this firſt Chapter, Paul encourageth them greatly to be conſtant in Chriſtianity.

1. From the nature of God, who never doth his works by halves, but performeth what he promiſeth, and perfecteth what he beginneth, ver. 6.

2. From his own prayer, which was for their increaſe, and perſeverance in grace, and that inoffenſively to Gods glory, verſe 9.10.

3. From the happy fruits of his ſufferings for the faith. The Rod wherewith he was ſcourged like Aarons Rod bloſſomed. Firſt, The Goſpel was the more propagated, verſe 12. The more the Husbandmen were diſperſed, the more the ſeed of the Word was p. 3ſcattered; and the deeper the ground was ploughed, it took the better root, and brought forth the greater fruit. Secondly, The Miniſters of the Goſpel were the more emboldned, ver. 14. True zeal like the fire, burns hotteſt in the coldeſt ſeaſon: and ſincerity like the ſtars, though it may be hid in a warme day, yet it will be ſure to ſhew it ſelf in a froſty night. Thirdly,Eveniunt mihi ut mi: hiſ…ut ſalutaria. Trem. in Phil. 1.19.Phil 1:19 Paul himſelf ſhould be much advantaged, verſe. 19. which latter he amplifieth by acquainting them with the reaſon of that hope; namely the aſſiſtance of the Spirit of Chriſt, verſe 19. and the aſſurance God had wrought in him, from his experience of what God had done for him, that his Saviour ſhould be honoured, and his ſalvation furthered, both by his life and death, ver. 20.21.

The Text conſidered relatively, contains the ground why the Philippians ſhould not be troubled ſo much at Pauls trials. For to me to live is Chriſt, and to dye is gain, i. e. If I be a gainer in all conditions, why ſhould you be diſcouraged by my afflictions? If ſufferings advantage the Paſtor, why ſhould they diſhearten the people? The children may well enjoy a calm in their ſpirits, when their ſpiritual Father is ſafe, nay, a gainer in the grea…ſt ſtorme.

p. 4Take the words abſolutely, and they include firſt, the character of a Chriſtian while he liveth, To me to live is Chriſt; and ſecondly, the comfort of a Chriſtian when he dyeth, and to die is gain. Or you may take notice of the piety of a Saint in life; To me to live is Chriſt; and his profit by death, to dye is gain.

For the meaning of the words.

To me, To me who am the mark at which hell and the world ſhoot their arrowes of perſecution;foreign. To me whoſe life hath been a ring of miſeries ever ſince my converſion; To me who am ſet to undergo both mens and devils oppoſition: yet to me there are ſpiritual and inward conſolations. For to me to live is Chriſt.

To me to live is Chriſt. To me who am in Chriſt,foreign. Nam mihi vivere Chriſtus eſt, i. e. Tota meavita ad hoc ordinata eſt ut per meum miniſterium perque meam vocationem verbis & factis promoveam pro mea virili regnum Chriſti. Au non hac res bona & cuique fideli optanda? Zanch. in loc. to me to live is Chriſt. I live not only the life of nature, but I live alſo the life of grace; I have not only a being from Chriſt as a man, but likewiſe a well-being in Chriſt as a Chriſtian; as I did receive my life from Chriſt, ſo I do improve my life for Chriſt; his honour is my utmoſt deſire, and my greateſt endeavour.

p. 5And to die is gain, i. e.foreign. Diodate to this purpoſe. I having had no other object, no employment but Chriſt and his ſervice in my life, ſhall certainly have an eternal advancement at my death. Or Chriſt is my life here by grace, and hereafter by glory; He is both the Authour and the end of my life; I live for him, I live to him, I live in him, I live by him, and if I be put to death, that ſhall no way endamage me, but rather bring me great advantage, in regard that thereby I ſhall gain heaven for earth, an happy eternal life for this miſerable mortal life. So our larger Annotations ſenſe it.aaAtqui Chriſtus in utroque membro ſubjectum eſſe debet; Chriſtus vita in vita; Chriſtus lucrum in morte. Cal. in loc. Mihi enim eſt Chriſtus & in vita, & in morte lumen. Beza. Some indeed read the words, Chriſt is my gain both in life and death, and therefore the Apoſtle was little troubled at, but rather indifferent to all conditions. There is a certain truth in this Expoſition, thoughbbSic haec ſententia non cohaerebit u… r…tiocum praecedente, quod tamen poſtulat conjunctio foreign; namaliud …ſt gloria Chriſti, aliud ſalus Pauli. Piſcat. in loc. Piſcator will by no means grant it to be the mind of the Spirit in this place.

In the words you may ſee the ſign of a Saint; to him to live is Chriſt, and his ſolace; to him to die is gain; his holy deſcription in the former, his happy condition in the latter.

The Text being thus explained, affordeth this truth taking both parts of it together.

p. 6Doctrine. That ſuch as have Chriſt for their life, ſhall have gain by their death.

He that liveth in Chriſt on earth, ſhall live with Chriſt in heaven.

Where the ſoul hath the ſeed of holineſſe, it ſhall reap an harveſt of happineſſe.

The Apoſtle when he ſummeth up the eſtate of a believer, counteth death as a part of his riches. Whether Paul, or Apollo, or Cephas, or the world, or life, or death, all are yours, 1 Cor. 3.22 and ye are Chriſts; he that can ſay I am Chriſts, may as truly ſay, Death is mine; If thou canſt ſay, I am Chriſts ſervant, I am Chriſts Subject, thou mayeſt ſay, Death will be my preferment, death will be my advancement.

For the Explication of this doctrine, I ſhall ſhew firſt, what is meant by that phraſe, to me to live is Chriſt; and ſecondly, wherein it will appear that death to ſuch a man i… gain.

Four things in the phraſe, To me to live is Chriſt.For the former, To me to live is Chriſt, may imply theſe four things.

1. Chriſt is the principle of my life. All living creatures have an inward principle by which they live, and according to which they act. Plants have a principle of vegetation, p. 7beaſts have a principle of ſenſe,Ad vitam ſpiritualem quod attinet, certum eſt adnos derivari exiguos quoſdam rivulos, ipſum autem fontem in Chriſto latere. Daven. in Col. 3.3.Col 3:3 men have a principle of reaſon, and their lives are different, anſwerable to their different principles. But a Chriſtian hath an higher principle (that is, Chriſt dwelling in his heart by faith, Epheſ. 3.17.) and thence it is that he lives an higher life. As the body liveth by its union with the ſoul, ſo the Chriſtian liveth by his union with Jeſus Chriſt; Chriſt is the fountaine and ſpring of his life, the ſoul of his ſoul, and the life of his life. I live ſaith the Apoſtle, Gal. 2.20. yet not I, but Chriſt liveth in me, and the life which I now live in the fleſh, I live by the faith of the Sonne of God.

As the branches, they live, but it is by the root, they derive ſap from it, and ſo live by it: So the believer, he liveth ſpiritually, but it is by Chriſt, he deriveth the ſap of grace from this true Vine, and ſo liveth by him.

The water in the Rivers doth not more depend upon the Ocean, nor the light in the air upon the Sun, than the life of a Chriſtian dependeth on Jeſus Chriſt. And therefore the Holy Ghoſt telleth us, He that hath the Son, 1 Joh. 5.12.1 John 5:12hath life; and he that hath not the Son, hath not life.

p. 8I have ſometime read, that the Lioneſs bringeth forth her whelps dead, till after ſome time the lion roareth aloud, and then they live. This is certain, every man and woman is born dead; dead to God, dead in ſins and treſpaſſes, till this lion of rhe tribe of Judah uttereth his voice; then they ariſe from the dead, and Chriſt giveth them life. When the ſoul (like the body of Lazarus) hath been dead ſo long that it ſtinketh and is unſavory, when it hath been many dayes, nay many years rotting in the grave of corruption, then if Jeſus Chriſt calleth effectually, Lazarus, come forth, ſinner come forth of thy carnal unregenerate eſtate: then, and not till then the ſoul heareth the voice of the Son of God, and liveth.

Grace is of a divine birth: Joh. 3.3 it is the ſeed of God; John 3.3. foreign, Except a man be born from above.John 3:31 Joh. 3.9. an unction from the holy One; 1 Joh. 2.27. called dew, which is of a coeleſtial extraction; Pſal. 110.3. and light: 1 Joh. 1.7. the fountain of water is in the earth, but the fountain of light is in the Heavens.

Non naſcimur, ſed renaſcimur chriſtiani.The web of godlineſſe was never ſpun out of mans own bowels: As none can ſee the Sun but by its own light: ſo none can with an eye of faith ſee the Sun of righteouſneſſe, but by the light of grace derived from him.

p. 9We are his workmanſhip, ſaith the Apoſtle, created in Jeſus Chriſt, unto good works: His workmanſhip, not only in our natural capacity, as men, as creatures; and in our civil capacity, as rich or poor, high or low; but alſo in our ſpiritual capacity, as Chriſtians, as new creatures.

Secondly, To me to live is Chriſt; i. e. Chriſt is the pattern of my life; my life is not onelyonly from him, but according to him; Chriſt is the rule according to which I walk; the copy after which I write: As ſin and diſobedience is a reſemblance of the firſt; ſo grace and holineſſe is a reſemblance of the ſecond Adam.

True chriſtianity conſiſteth in nothing but our conformity to,Sanctitas dicitur per quam mens ſcipſam & ſuos act… applicat Deo. So the School…e. and imitation of Jeſus Chriſt: And indeed, as the child in generation receiveth from the parent member for member, part for part, and the paper from the preſs, word for word, letter for lettter, and the wax from the ſeal, figure for figure: So in regeneration Chriſt is formed in the ſoul and it receiveth (according to its proportion) grace for grace.

One end of Chriſts incarnation and life in the fleſh, was to ſet an exact pattern for our lives in the ſpirit; He left us an example, that p. 10we ſhoeld follow his ſteps, 1 Pet. 2.21. All the actions of Chriſt are inſtructions to a Chriſtian: His actions were either moral or mediatory; In both the Chriſtian imitates him: In the former, doing as he did, exerciſing the ſame graces, performing the ſame duties, reſiſting the ſame temptations, forbearing the ſame corruptions: In the latter by ſimilitude, dying to ſin, as he died for ſin; riſing to a ſpiritual life, as he roſe again to a natural life. None indeed can parallel the life of Chriſt, but every new creature imitateth Chriſt in his life; he walketh as Chriſt walked, Philip. 2Phil 21 Joh. 2.6. The ſame mind is in all the Saints (ſo far as they are regenerated) that was in Chriſt, the ſame will, the ſame affections; they love what he loveth; they loath what he loatheth; what pleaſeth him, pleaſeth them; what grieveth his ſpirit, grieveth their ſpirits: As the wicked are like their father the Devil; unholy, as he is unholy; ſo the children of Chriſt are like their everlaſting Father; holy as he is holy; onelyonly with this difference, in Chriſt there is a fulneſſe, in them a meaſure; in Chriſt pureneſs, in them a mixture.

Thirdly, To me to live is Chriſt, i. e. Chriſt is the comfort of my life; though I have many croſſes, yet I have Chriſt for my comfort: p. 11He is the comfort of my life, and the life of all my comforts. All my joyes come in at this door, all my contentments come ſwimming in this ſtream.

Piſcator obſerveth that the conſolation of Iſrael is the Periphraſis of Jeſus Chriſt, Luk. 2.25. Becauſe all the conſolation of a true Iſraelite (as Jacobs in Benjamin) is bound up in Chriſt; if he be gone, the ſoul goeth down to the grave with ſorrow. As all the candles in a Country cannot make a day; no, it muſt be the riſing of the Sun that muſt do it: So all the health, wealth, honours, pleaſures, relations, poſſeſſions, nay the greateſt confluence of comforts, that the whole Creation affordeth, cannot make a day of light and gladneſſe in the heart of a believer; no, it muſt be the riſing of this Sun of Righteouſneſſe. The light of his countenance cauſeth more joy than all the corn and wine, and oyl of this world can. He faith as Luther, Chriſt liveth, or otherwiſe I would not deſire to live one moment. Or as that Noble Marqueſſe of Vico, Their mony periſh with them, that think all the wealth in the world worth one hours Communion with Jeſus Chriſt.

His comfort ebbeth and floweth as Chriſt p. 12manifeſteth himſelf to him, or with-draweth himſelf from him; like the Mary-gold, he openeth and ſhutteth with the riſing and ſetting of this Sun. When the Bridegroom is taken away, the children of the Bride-Chamber mourn; the voice of the true Dove is ever doleful in the abſence of her Mate; many a long look hath this gracious ſoul after its abſented Saviour; many a time doth it ſigh out (for lovers hours are full of eternity;) Why is his Chariot ſo long a coming? why tarry the wheels of his Chariot? Make haſte my beloved, and be thou like the Hart and Roe upon the Mountain of ſpices; It like Zacheus, climbs up into the Sycamore-tree of the Ordinances, that it may have a ſight of its beloved; for it heareth that he uſeth to paſſe that way; and when it ſpieth him afar off (for love is quick-ſighted) coming towards it, hearken how the ſoul calleth aloud to faith, to lift up the gates, to lift open the everlaſting doors, that the King of glory may enter in; Deſire like Joſeph makes ready its Chariot to go forth to meet this God of Jacob; and when he draweth nigh, it cometh down haſtily, and receiveth him joyfully; it cryeth out (with the**Mr. Robert Glover. Acts & Monum. Volum. third. p. 427. Lond. An. 1641. Martyr) in a flame of love, He is come, He is come; Now like Mary it p. 13cloſeth with him, cleaveth to him, clingeth and claſpeth about him, and thinketh it can never have enough of him, or be near enough to him. Who can expreſſe the wel-come which this pious Soul giveth him? what warme affection it hath to him; what complacency and delight it hath in him; what enlarged egreſſe of ſpirit it hath after him; if the wiſe men were ſo glad when they ſaw the ſtar that led to him; how glad is this ſoul in ſeeing this Sun? if the babe in the wombe of Elizabeth ſprang for joy, when the Mother of the Lord came to her; how doth the heart of this Chriſtian ſpring with joy when the Lord of that Mother comes to it? and out of the abundance of the heart the mouth ſpeaketh, Deareſt Jeſus why cameſt thou no ſooner? why tarrieſt thou no longer? Sweeteſt Saviour, why ſhould this meeting ever ever part? Be thou like a bundle of myrrh lodging all night betwixt my breaſts; yet be not like a wayfaring man to tarry with me but for a night, but do thou abide in me, and dwell with me for ever: Good Lord, how good is it to be here! O how bleſſed are they that dwell in thy houſe! they ever (and not without infinite cauſe) praiſe thee. Lord, grant me this happineſſe, what ever thou denieſt me, that my p. 14heart may be thine everlaſting home. Ah, what an holy emulation hath this Saint at the ſpirits above, that they ſhould have ſo much and he ſo little; that they ſhould drink full draughts out of the Rivers of pleaſures, and he can only taſte God to be gracious. Ah, what an heavenly vexation hath he at the neceſſities of his body and family here below, that they muſt call him away, and hinder his Communion with his beloved! O how willingly would this ſoul be ſeparated from its deareſt Wife, that it might more nearly be conjoyned to its dearer Husband. Surely ſuch a ſoul would with chearfulneſſe die in theſe embraces of Chriſt, breathing out with Auſtin, Aug. on thoſe words. Moriar Domine …ut te vide…m.Lord, ſince no man can ſee thee and live, O let me die, that I may ſee thee.

This indeed is the fore-taſte of the Saints future happineſſe, their morning of glory, the Suburbs of the new Jeruſalem, the firſt fruits of their great and eternal harveſt, the joy that ſtrangers intermeddle not with,…erba non …alent ex…rimere, …xperimen… opus eſt. Prov. 14.10. It may better be conceived and felt, then deſcribed or expreſt; and therefore is moſt fitly by the Apoſtle called joy unſpeakable and glorious, 1 Pet. 1.8. Thus Chriſt is the comfort of a Chriſtian.

p. 15Fourthly, To me to live is Chriſt, that is, Chriſt is the end of my life; Chriſt is both the Authour and the end of my life; as my life is from Chriſt, ſo my life is for Chriſt; the great care of the Apoſtle, was to magnifie Chriſt both by his life and death, Phil. 1.20.**Large Annot. All the gain I aim at, both in life and death, is Chriſt, namely to glorifie him by my ſervice.

According to the principles of a man,Op…rari ſequ…tur eſſe. ſuch are his ends; He that acteth from ſelf, acteth for ſelf: That obedience which ariſeth from the creature, will be terminated in the creature. Solomon ſaith, Eccleſ. 1.7. All the Rivers run into the Sea; unto the place from whence the rivers came, thither they return again; ſo the life of a Chriſtian coming from Chriſt, muſt neceſſarily tend to Chriſt. A ſincere Saint doth not like the hypocrite, look aſquint at ſelf-applauſe, ſelf-profit, and ſuch beggarly ends, but his eyes look ſtraight on at the glory of Jeſus Chriſt. If Chriſt be glorified, though he be diſgraced, he is ſatiſfied; when Chriſt hath honoured the ſoul by giving it grace, the ſoul honoureth Chriſt by giving him glory. Grace is the moſt curious work, and therefore no wonder if it be for the credit of the Workman, Trees beare fruit p. 16for the owner, Cant. 4.16. Of him and through him are all things, therefore to him be glory for ever and ever, Rom. 11.36.

It is confeſt the fleſh will propound other ends, but the Spirit carrieth the vote. As ſome write of the heavenly Orbes, that they have a proper motion of their own, different from the motion of the Primum Mobile, yet in obedience to this firſt mover, they follow its motion; thus it is with the unregenerate part of a man, it hath proper ends of its own, pride, and fleſh-pleaſing, and the like, contrary to the ends of the ſpirit, but in obedience to the regenerate part, the Chriſtian leaveth the former ends, and follows the ends of the latter.

Bonum eſt mihi, ſi Deus me uti pro clipeo dignetur. Bern.The honour of Chriſt is exceeding dear to a true Chriſtian: It is dearer then his name. Lord, ſaith a Father, uſe me for thy ſhield to keep off thoſe wounds of diſhonour which would fall on thy majeſty. Let the reproaches wherewith they would reproach thee, fall upon me:Prorſus Satan eſt Lutherus, ſed vivit & regnat Chriſtus. Amen. And Luther is called a Devil, ſaith Luther, in an Epiſtle to Spalatinus; but be it ſo, ſo long as Chriſt is magnified, I am well apaid, nay the honour of Chriſt is dearer than life to a believer. Paul, as one ſaith of him, ſtood a tip-toe to ſee which way he might glorifie Chriſt moſt, whether by life or death. p. 17Neither count I my life dear unto me, ſo I may finiſh the Miniſtry I have received of the Lord Jeſus, Act. 20 and 24.

I come now to the ſecond thing promiſed, and that is, to manifeſt wherein the chriſtian that hath Chriſt for the principle, pattern, comfort, and end of his life, ſhall be a gainer by death. And truly, Reader, in ſpeaking of this gain I ſhall acknowledge my ſelf at a loſſe; though my tongue were as the pen of a ready writer, it could never expreſſe it, and if my pen were as the tongue of a ready ſpeaker, it could never deſcribe it. The land of Canaan, notwithſtanding all the helps we have, is ſtill for the moſt part terra incognita, an unknown land. The ſights there, are light inacceſſible, as to mortal eyes, 1 Tim. 6.16.foreign, i. e. quod fando explicari à quopiam homine non poteſt. Beza & …raſm. ita eo ponunt. and the ſounds there, are words not audible, as to mortal eares, 2 Cor. 12.4. words which may not or cannot be uttered, or both.

One being asked, what God was; anſwered, that he muſt be God himſelf, before he could know God fully. I am ſure it is requiſite, that that Chriſtian ſhould be in heaven firſt, who would know heaven fully. Fame, which in other things is too free and prodigal, in this is too ſparing and penurious, and that in ſo great a degree; that p. 18Reader, after thou haſt heard it ſet forth by the holieſt heavenlieſt man alive, though of the greateſt capacity and oratory, yet if ever thou getteſt thither, thou wilt finde cauſe to ſpeak, as the Queen of Sheba did in another caſe, 1 Kings 10, 6, 7. It was a true report that I heard in mine own land of thy glory and thine excellency. Howbeit I believed not the words, until I came, and mine eyes had ſeen it; and behold the half was not told me: the delight and happineſs exceedeth the ſame which I heard. There it is indeed that God doth more for the believer then he is able to ask or think. As the loſſe of the damned will be beyond the moſt melancholy mans fear: ſo the gain of the ſaved will be above the ſtrongeſt chriſtians faith. The eye of a man may ſee much good, the ear of a man may hear more, the heart of a man may conceive moſt of all; but yet neither hath eye ſeen, nor ear heard, nor can it enter into the heart of man to conceive what God hath prepared for them that love him, 1 Cor. 2.9. They which have written moſt of this ſubject, might have added at the end of their books (as in other Treatiſes ſome have done) Deſiderantur nonnulla, or plurima deſunt; p. 19More is deſired, or more is wanting.It is as eaſie, ſaith one, to compaſſe the Heavens with a ſpan, to contain the Ocean in a nutſhel, as to relate heavens happineſſe.

Reader, I ſhall ſpeak to this ſubject, but briefly: Set the Holy Land before thee, (as it is in a Map in a little room, yet by what I ſhall ſpeak in this place, and in the the laſt uſe, (as the ſpies by the cluſters of grapes) thou maieſt gather the land is good, it floweth with milk and honey, and this is ſome of the fruit of it, Numb. 13.27.

The chriſtians gain by death will appear in theſe two particulars. He ſhall gain a freedome from all evil, the fruition of all good; and is not this man a gainer?Ademptio omnium malorum.

Firſt, he ſhall by death be freed from all evil; the immediate and full preſence of the chiefeſt good which the believer ſhall enjoy after death, will cauſe the abſence of all evil: The influences of that Sun will ſcatter every miſt, and diſperſe all clouds, which now darken the conditions of pious ſouls: The day of a chriſtians diſſolution will be the day of his redemption, Luke 21.28. this may be the reaſon why the Apoſtle placeth redemption laſt, ſaith an Expoſitor, 1 Cor. 1.30. Now we have Chriſt made into us wiſdome, righteouſneſſe, ſanctification, but then redemption. When the Saint is paſſed through the red Sea of death, p. 18duplicate page p. 19duplicate page p. 20and landed at the true Canaan, he ſhall then ſee all his bodily and ſpiritual enemies dead on the ſhore. In the middle Region there are ſtorms and tempeſts, and ſo here below; but above all is calm and quiet: While the chriſtian is upon earth, evils like Jobs meſſengers follow him, one upon the heels of another; but when he leaveth the earth, every evil will take it's eternal leave of him.

Therere are two evils, which are indeed the onelyonly evils (though the firſt is by much the worſt) the evil of ſin, or defilement; and the evil of ſuffering, or chaſtiſement: Now a believer by death ſhall be freed from both theſe.

Firſt, from the evil of ſin: and in this take notice, that death will deliver the chriſtian both from the commiſſion of it, and from all ſuggeſtions tending to it.

Firſt, Death will free the Saint from the commiſſion of ſin: In hell there is nothing but wickedneſſe: In heaven there is nothing but holineſs: The unregenerate man is never ſo wicked, as after death; now ſin is in its minority, then it will be in it's maturity now it is but the ſinners evening, but then i… will be a perfect night of blackneſſe, o… darkneſſe: The godly man is never ſo holy p. 21as after death; grace is now in its infancy, then it will attain to its full age; now it is as the morning light, then it will attain to its noon-day brightneſſe: Sin is now by a ſpiritual life mortified, that it doth not raign; but then by death it ſhall be nullified, that it ſhall not ſo much as remain in a believer.

The ungodly after death ſhall be perfectly like the Divel (the Indians ſome write, have a conceit that death will transforme them into the ugly ſhape of the Divel; and therefore in their language they have the ſame word for a dead man and a Divel) and the godly after death, ſhall be perfectly like God.

They are now partakers of the divine nature, and ſo like him (yet how much unlike him!) but when they ſhall ſee him in heaven, then they ſhall be like him indeed, 1 Joh. 3.2.aaPet. Martyr tells us of a deformed woman (married to an uncomely man) that by looking much on beautiful pictures brought forth lovely child…en. Loc. Com. pars. 1. cap. 6.. Viſion cauſeth an aſſimulation in nature, Gen. 30.37, 38. in grace, 2 Cor. 3.18. ſo here in glory.

The Schoolmen put the queſtion, How the Angels and ſouls of men in heaven, come to be impeccable, or without ſinne**Viſ…o beatifica impotentes reddit ad peccandum., and anſwer, that it is by the beatifical viſions; The Apoſtle ſeemeth to intimate p. 22as much in the fore-quoted place, When he ſhall appeare we ſhall be like him, for we ſhall ſee him as he is. As the Pearl by the often beating of the ſun-beams upon it, becomes radiant; ſo the Chriſtian being ever beheld by the Lord, and alwayes beholding the face of his Father in heaven, ſhall be more like him, then ever child was to father on earth; then that Profeſſion of Chriſt will be abundantly verified, Behold thou art faire my love, behold thou art faire, thou art all faire my love, there is no ſpot in thee, Cant. 4.1. & 7. Then the end of Chriſts paſſion ſhall be fully attained, when he ſhall preſent to himſelf a glorious Church without ſpot or wrinckle, or any ſuch thing, (Epheſ. 5.27.) not only in regard of imputed righteouſneſſe, or juſtification, but alſo in regard of imparted righteouſneſſe, or ſanctification.

Here the heart of a Chriſtian is like Rebeccahs womb, it hath twins ſtruggling in it (the appearance of the Church is as it were the company of two Armies, Cant. 6.13.) the old man, and the new man, fleſh and ſpirit, the Law in the members warring againſt the Law of the mind: As there was p. 23war betwixt Aſa and Baaſha all their dayes▪ ſo there is betwixt the regenerate and unregenerate part all the time of this life; but this gracious conflict ſhall then end in a glorious conqueſt, when the death of the body ſhall quite deſtroy this body of death: Sin in the heart is like the leproſie in the houſe, which would not out till the houſe was pulled down, Levit. 14.44, 45. But when ſoul and body ſhall be parted for a time, ſin and the ſoul ſhall be ſeparated to eternity.

And as the heart, ſo the life of a Chriſtian is like a book which hath many errata's in it; and therefore legendus cum veniâ; the whiteſt ſwan hath her black feet; the beſt gold muſt have its grains of allowance. There is no man that liveth upon earth, and ſinneth not, Eccleſ. 7.20. All of us offend in many things, and many of us in all things. Jam. 3.2.**Omne opus juſti damnabile eſt ſi judicio Dei judicetur. Luther in Alſert. Our righteouſneſs as a filthy rag. Iſa 64.6. Our graces not without their defects; Lord I believe, help mine unbelief, Mark 9.24. Our duties not without their defaults; When I would do good, evil is preſent with me, Rom. 7.21. The pureſt fire hath ſome ſmoak, the richeſt Wine ſome dregs, but death will turn ſinne out of all p. 24its holds, and leave it not ſo much as a being in the Chriſtian. The bodies of men have uſually a mighty ſhoot at death: but O what a ſhoot will the ſoul of a Saint have, when it ſhall be carried by Angels to the place, where the ſpirits of juſt men are made perfect! Heb. 12.23.

2. The ſoul alive in Chriſt ſhall be freed at death, from all ſuggeſtions and temptations to ſin. Then a Chriſtian ſhall be above the reach of all Satans batteries; then that promiſe will be performed, That the God of peace will tread Satan under the Saints feet, Rom. 16.20. Now Peter is winnowed, Paul is buffeted, David is ſtirred by the wicked one to number the people. If Joſhua be miniſtring unto the Lord, Satan will be at his right hand to reſiſt him, Zach. 3.1. It's no ſmall unhappineſſe to a Saint, that he is here followed with unwearied aſſaults, that the Prince of darkneſſe is reſtleſſe in caſting in his fire-balls, to put the ſoul into an helliſh flame; though he ſhould never be conquered, yet for the Chriſtian to have his quarters beaten up night and day, muſt needs diſquiet him. To have blaſphemous thoughts of a God infinitely great and gracious, to have mean and vile p. 25apprehenſions of a Saviour imcomparably precious, caſt into him, though he cloſe not with them, cannot but wound him to the heart: As for a chaſt Matron that loatheth the thoughts of diſhoneſty, to be continually ſolicited to folly, is a ſore vexation. The temptations of our Lord Jeſus, were a ſad part of his humiliation.

But death will eaſe the ſoul of this trouble; As in heaven, there ſhall be no tinder of a corrupt heart to take, ſo no divel like ſteel and flint to ſtrike fire. The crooked ſerpent could wind himſelf into the terreſtrial, but ſhall never creep into the celeſtial Paradiſe; his circuit is to go to and fro in the earth, he cannot enter the confines of heaven; when he fell from his ſtate of integrity, he left that place of felicity, and cannot poſſibly recover it again. The Saints on earth indeed are militant, fighting with him, but the Saints in heaven are all Triumphant, wholly above him; more than conquerours through him that loveth them, Rom. 8.37. There the children of God are gathered together, and no Satan among them; there the ſon of David delivereth his true Iſraelites, from all their fears of this uncircumciſed Philiſtine. p. 26When the heavenly Mordecai comes to be a chief favourite in that high and holy Court, he ſhall be freed from all his frights, about this enemy and adverſary, this wicked Haman.

The Ark and Dagon could not ſtand together in one houſe, much leſſe can light and darkneſſe, Michael and the Dragon, God and the Divel dwell together in one heaven.

If Ireland (as ſome write) be ſo pure a ſoyle, that it will not nouriſh any venemous creature; I am ſure heaven is ſo pure, that into it can in no wiſe enter any thing that defileth, Rev. 21. ult. it will not harbour thoſe poiſnous ſerpents.

Heaven once (ſaith an Author) ſpued them out, and it will not return to its vomit, or lick them up again; no ſuch dirty dog ſhall ever trample on that golden pavement. There is ſuch a curſed irreconcileable contrariety in their natures, to the bleſſed company and exerciſes in heaven, that certainly they cannot deſire, much leſſe delight in that place; If the Preſence of Chriſt were ſuch a torment to them in his eſtate of humiliation: what a torment would it be in his eſtate of exaltation! it p. 27is obſervable they left their own habitation, Jude ver. 6. the word ſeemeth to imply, that when they loſt their primitive purity, they willingly loſt that habitation of ſpiritual pleaſures. But whether he will or no, he ſhall be baniſhed thoſe coaſts; though he now dog the Saint at, and diſturb him in every duty, he ſhall do it no more; The accuſer of the brethren ſhall be caſt down, neither ſhall his place be found any more in heaven, Rev. 12.8, 9.

Secondly, a Chriſtian by death, ſhall not only be freed from the evil of ſin and defilement, but alſo from the evil of ſuffering and chaſtiſement:Sublataē cauſā, to…itur effectus. the cauſe being taken away, the effects will ceaſe. Sinne is that great-bellied mother (or rather Monſter) which conceiveth and bringeth forth all thoſe loſſes, croſſes, diſeaſes, diſgraces, ſorrowes and ſufferings whatſoever, that befall the children of men; though man may be the Butt, yet ſin is the mark at which the arrows of Divine diſpleaſure are ſhot; man weaves a ſpiders web of ſinne out of his own bowels, and then in intangled in it. Wickedneſſe alone is the original cauſe of all we, Lament. 3.39. Rom. 6. ult. But now at the death of a Saint, the fountain p. 28of ſin will be dryed up, and therefore the ſtreams of ſufferings muſt be dryed up alſo. The fuel being taken away, the fire will go out of it ſelf: ſin and ſorrow were born, do live, and ſhall die together.

As ſin is the original cauſe of all, ſo it's the final cauſe of moſt afflictions. Sometimes they are for probation (as we ſhoot at good armour, that we may prove it, and that we may praiſe it) but moſt commonly they are for purgation, to amend ſomething that is amiſs: the fathers of the fleſh chaſtize for their pleaſure; but the father of ſpirits for our profit, that we might be partakers of his holineſſe, Heb. 12.6. the quiet fruits of righteouſneſſe bloſſome from the correcting rod: bitter Aloes purges the worms, winds and thunder clear the air, froſts and ſhowers whiten cloaths; the husbandman uſeth the flail to ſeparate the chaff, and the refiner the fire to conſume the droſſe; but when the wheat ſhall be clean, there will be no need of the flail, when the gold pure, no uſe of the fire: now ſaith the Apoſtle, if need be, ye are in heavineſse, 1 Pet. 1.6. Mark, now if need be, now men have hard knots, and therefore need p. 29ſharp wedges: now men have ſtrong corruptions, and therefore need ſtrong corrections; now the rod is as neceſſary as our daily bread: chaſtiſements are to teach men in Gods law, Pſal. 94.12. to ſearch and heal their ſpiritual ſores; but now at death the Scholar in Chriſts ſchool will have perfectly learned his leſſon, and therefore there will be no need of a rod; then the wounds of the ſoul will be perfectly cured, and theſe plaiſters will fall off of themſelves: Death will make him whole, that he can ſin no more; and ſo no worſe, or ſo bad thing ſhall come to him.

There are three evils of affliction which I ſhall mention:

The firſt on the Name.

The ſecond on the Body.

The third on the Soul.

From all which a believer ſhall be freed by death.

Firſt, Death will free the Saint from ignominy on his name: Here if the world cannot make the chriſtian wound his conſcience, they will be ſure to wound his credit: Elijah is counted the troubler of Iſrael, Nehemiah a rebel againſt the King, David the ſong of the drunkards, and the ſcorn of the p. 30gluttons, Pſalme 69.12.35.16. Iſaiah and his children for ſigns and wonders, Iſa. 8.18. Jeremiah is a man of contention, Jer. 15.10. The ſon of man a wine-bibber & a glutton, Paul a peſtilent fellow, and a mover of ſedition, Acts 24.10. the uprighteſt Saint is markt for an hypocrite in the worlds Kalender: If they cannot ſmite him with their hands (their arms are not long enough alwayes) they will not fail to ſmite him with their tongues: What a preciſe fool, ſay they, is ſuch a fellow! he dares not take up his cups as we do; but could we ſee his heart, it is as bad as the worſt of ours; he will do as bad or worſe, when no body ſeeth him; he will not ſwear, but he will lie, I'le warrant you: He ſpendeth his time in nothing but going to Sermons and meetings, and is as arrant a diſſembler as liveth. Such an one of the ſame Society was guilty of ſuch a ſin, and they are all alike: theſe are your profeſſours. Thus the corruption of their hearts breaks out at their lips, and they moſt wretchedly wound even Chriſt, through the ſides of the Chriſtian.

But heaven will not only wipe away all tears from the chriſtians eyes, but alſo all blots off from his name. Upright Hezekiah p. 31in heaven is above the ſound of curſed Rabſhekah's tongue, which was ſet on fire of hell. Now holy David is got up that heavenly hill, that Mount Zion, he heareth not the railings and revilings of ſinful Shimei. The moſt ſpiteful ſcorner of them all cannot throw that dirt ſo high, with which he beſpatters the Saints reputation here below.

Secondly, As death will free the chriſtian from ignominy in his name; ſo likewiſe from infirmities in his body: Diſeaſes cauſe death, but death will cure all diſeaſes: In this life Job had his botches, Hezekiah his boil, David his wounds and ſores, the poor widdow her iſſue of blood; one man waſteth away with a conſumption, like a candle, till all the matter is ſpent: Another laboureth under a continual ach, that like the importunate widdow will give him no reſt day nor night: this man ſpends his dayes in pain, that man hath weariſome nights appointed to him: In ſome the bridle is taken off the fire, and they burn with a Feaver; in others the flood-gate is taken up from the water, and they are like to be drowned with a dropſie. The patient man complaineth, my breath is corrupt, my days p. 32are extinct, the grave is ready for me, Job 17.1. the upright man cryeth out, My wounds ſtink, and are corrupt, my loines are filled with a loathſome diſeaſe: In one, the keepers of the houſe tremble with a palſie or lameneſſe. In a ſecond, the ſound of grinders is low, through weakneſſe. In a third, thoſe that look out of the windows are darkned through blindneſſe. In a fourth, the daughters of Muſick are brought down with deafneſſe: O what an army, not only of moral, but natural adverſaries, hath every man in his own bowels, conſtantly ſet in array againſt him, marching up, ſometimes one,Phyſicians tell us, that 2000 diſeaſes annoy mans body, whereof 200 affect the eyes. ſometime another, as the Lord of hoſts giveth the word of command. So that indeed mans body is a ſpittle or an hoſpital for diſeaſes. But death will help all this; as the blind man told the lame, when they met at the ſtake; Brother, you may caſt away your ſtaffe, death will cure us both: the Phyſician of ſouls will by death heal all the diſeaſes of the Saints bodies; there are ſome diſeaſes which are called opprobria medici, becauſe they cannot cure them; but none are opprobria Chriſti, he healeth all whom he undertaketh. If the higher an houſe ſtandeth on earth, it be eſteemed the p. 33healthier; ſurely then the higheſt heavens muſt be a pure air, and all health, Revel. 20.4. there ſhall be no more death, nor any more pain, for the former things are paſt away: So that every chriſtian that dieth in the faith, how diſeaſed ſoever he were before, ſhall then immediately (as in the Goſpel) be made every whit whole, John 7.23.

Thirdly, As death will free the believer from diſeaſes in his body, ſo alſo from ſorrows in his ſoul: The chriſtian liveth upon earth, as in a valley of tears, and often mingleth his drink with weeping: As he is a man, he is born to ſorrows, as the ſparks fly upward; he cometh into the world crying, and goeth out groaning; and his whole life from the womb to the tomb is in ſome regard a living death, or a dying life. But as he is a chriſtian, he drinketh deepeſt of this cup of ſorrows; the world is a tender mother to her children, but a ſtep-mother to ſtrangers. Sometimes the afflictions of the good cauſe high-water in the Saints heart; by the rivers of Babylon he ſits down and weepeth, when he remembreth Zion, Pſal. 137.1. He cannot but ſympathize with the miſeries of his fellow-members, as being himſelf in the body: Sometimes the tranſgreſſions p. 34of the bad cloath him with mourning, like Croeſsus ſon, though dumb before, yet he cryeth out when his father is wounded. As with a ſword they pierce his bones, when they blaſphemouſly ſay unto him, Pſal. 42.10Ps 42:10Where is thy God? rivers of tears run down his eyes, becauſe the wicked forſake Gods Law, Pſal. 119.136. Sometimes his own corruptions, like ſo many daggers ſtab him to the heart, that he ſhould abuſe ſuch an Ocean of unſpeakable love, by ſo unſuitable a heart, and ſo unanſwerable a life: He confeſſeth his iniquities, and is ſorry for his ſins, Pſal. 38.18. Sometimes divine deſertions darken and cloud all his comforts; When God hides his face, he is troubled, Pſal. 30.7. As there are no joyes like to thoſe joyes wherewith God reviveth him in the day of his favour; ſo there is no ſorrow like to thoſe ſorrows wherewith God depreſſeth him in the day of his anger. Thus his life is a circle of ſorrows, but death will be the Funeral of his ſorrows, and reſurrection of his joyes now he ſoweth in tears, but then he ſhal… reap in joy. The day of death is a Saints Marriage-day: Sampſons wife indeed wep… on her wedding-day, Judg. 14.16. but when the ſoul, which in this life is contracted p. 35ſhall at death be ſolemnly eſpouſed, and more neerly conjoyned unto Jeſus Chriſt, all tears ſhall be wiped from its eyes, there ſhall be no more ſorrow, Revel. 21.4. At that Marriage-day Chriſt will turn all water into wine, all mourning into mirth, all ſighing into ſinging, and cauſe the bones which he hath broken to rejoyce: Now the Saints ſorrows are not perfect ſorrows, (non dantur purae tenebrae, to the believer) it ſhineth and ſhowreth at the ſame time: he ſorroweth not as they which have no hope; but his joy at death ſhall be perfect joy, fulneſs of joy, Pſal. 16. ult. and permanent joy: when they ſhall ſee Chriſt at death, their hearts ſhall rejoyce, and their joy ſhall no man take from them, John 16.22. then the ranſomed of the Lord ſhall return and come to Zion with ſongs, and everlaſting joy upon their heads; they ſhall obtain joy and gladneſſe, and ſorrow and ſighing ſhall flee away, Iſa. 35. ult.

So much for the privative gain of a chriſtian by death, or his freedome from evil.

There is a ſecond thing which is poſitive,Ade…pt …o omnium bonoru…. and that is the fruition of all good which a believer ſhall gain by death; and in this Head I ſhall obſerve theſe three gradations.

p. 36Firſt, a believer by death ſhall gain the company of perfect Chriſtians: Death wil exempt him from all commerce with ſinners, and teach him fully the meaning of that article, The communion of Saints: In the field of this world the tares and the wheat grow together; but in that heavenly Garner they are parted aſunder. There is no treacherous Judas among the Apoſtles, no covetous Demas among the Diſciples, no Amorites to be prickes in the eyes, and thorns in the ſides of the Iſraelite, no beſtial Sodomite to vex righteous Lot with their unclean converſation, no flattering Doeg ſets his foot in that heavenly Sanctuary. David doth not there complain, Wo is me that I ſojourn in Meſech, that I dwell in the tents of Kedar, My ſoul hath long dwelt with him that hateth peace, Pſal. 120.4, 5. nor Iſaiah, that he dwelleth among a people of unclean lips, Iſa. 6.5. nor Elijah, that he is left alone. Hell holdeth none but ſinners, & heaven hath onelyonly Saints; He that dieth in the Lord, goeth to the congregation of the firſt-born, to the ſpirits of juſt men made perfect, Heb. 12.23. And queſtionleſſe the ſweet company will be part of our felicity. If Platinus the Philoſopher could ſay, Let p. 37us make haſte to our Countrey, there are our parents, there are all our friends; and if Cicero the Orator could ſay,O praeclarū diem, cùm ad illud animorum concilium coetumque proficiſcar, Cic de Senect. O what a brave day will that be, when I ſhall go to the councel and company of happy ſouls, to my Cato, and other Roman Worthies! How much better will it be with the Chriſtian! when he wall ſit down with Abraham, Iſaac, and Jacob, in the Kingdom of heaven, when he ſhall leave the rout and rabble of wicked ones, and be admitted into the ſociety of all that died in the faith, and be joyfully welcomed by the melodious quire of Angels, and be heartily embraced by the Patriarchs, Prophets, Apoſtles, yea all the Saints! Surely if ever thar Proverb were true, it is here, The more the merrier: The fair ſtreams there will never be drawn dry, though it be divided into many channels: the muſick there is not the leſſe harmonious, becauſe many hear it; nor the light of the Sun of righteouſneſs the leſſe pleaſant, becauſe many ſee it; and O what a gain will this be, to enjoy the company of them that are holy? If Aaron when he met Moſes on earth was glad at his heart, certainly there was greater joy at their meeting in heaven. If David placed all his delight in the Saints here below, p. 38when they ſhined a little (with the light of purity) like the Moon, and had their ſpots in them; what delight doth he take in them above, now they have perfect purity, and ſhine like the Sun in the firmament of their father! Matth. 13.43. If it were ſo lovely a ſight to ſee Solomon in his rags of mortality, that the Queen of Sheba came ſo far to behold it, what will it be to ſee him in his robes of glory!

Mr. Thomas Wilſon, Miniſter of Maidſtone in K…nt, an eminent ſervant of the Lord Jeſus.I remember I have ſometimes heard an able holy Miniſter (now with Chriſt) ſay, that that ſight of five hundred Saints, and Jeſus Chriſt among them, 1 Cor. 15.6. was one of the braveſt goodlieſt ſights that ever eyes beheld on earth: Sure I am they that are in heaven ſee a far better, beholding Jeſus Chriſt in the midſt of many thouſands.

Secondly, A Chriſtian ſhall gain by death the neereſt communion with the Lord Jeſus Chriſt; and O what happineſſ… is included in this Head! The preſence of Chriſt on earth can make a mean cottage a moſt delightful court; to the three children it turned the fiery furnace into a delectable palace; what will it do then in Heaven. Bernard ſaith, he had rather be p. 39in his chimny-corner with Chriſt,Mallem in camino meo cum Chriſto quam in coelo ſine Chriſto. Bern. than in heaven without Chriſt. Luther ſaith, he had rather be in hell with Chriſt, than in heaven without Chriſt; communion with Chriſt can ſweeten the bittereſt condition. Chriſt alone is the ſalt which ſeaſons all the Saints comforts, without which nothing is ſavoury to the ſpiritual taſte. A duty without Chriſt, is like a body without a ſoul, which hath neither lovelineſs nor life in it. Communion with Chriſt is one great motive which inciteth the Saint to, and encourageth him in the Ordinances of God: He attendeth on Scriptures becauſe they are they that teſtifie of Chriſt; the pearl of price is hid in that field:Cant. 5.1.Song 5:1 In them the lips of Chriſt, like lillies, drop ſweet-ſmelling myrrhe; and O how his heart burneth within him, with love to Chriſt, whilſt Chriſt is opening to him the Scriptures! He frequenteth prayer, becauſe therein Chriſt and his ſoul converſe together; in that Ordinance he enjoyeth much of Ch iſts quickning preſence; he ſpeaketh to Chriſt by holy ſupplications, and Chriſt to him by heavenly conſolations: He mindeth faſting, becauſe therein his ſoul may with Jeſus Chriſt have a ſpiritual feaſt; or the p. 40greateſt cauſe of his weeping is with Mary, They have taken away my Lord, and I know not where they have laid him: The means of grace are therefore ſo deſirable and delightful, becauſe rhey are the Galleries wherein he walketh, talketh, feedeth, and feaſteth with the Lord of glory.

The higheſt duty without Chriſt is as a diſh without meat, from which he goeth as empty and unſatisfied as he came to it; It is to him as Tullies Hortenſ. to Auſtine, of little worth, if the Name of Jeſus be not there.

If he love the Saints with a love of complacency, 'tis becauſe they are Chriſts ſeed; if he love the ſinner with a love of pity, 'tis for Chriſts ſake; his affections are contracted or enlarged towards any thing, as it hath leſſe or more relation to Chriſt; and nothing is of true value or worth in his eſteem, which hath not aliquid Chriſti, ſomething of Chriſt in it.

Now conſider Reader, if the preſence of Chriſt be ſo precious, ſo pleaſant to the Chriſtian here, when he can ſee ſo little of his excellent beauty, and receive ſo little of his infinite bounty; what will it be when he ſhall appear to the ſoul in all his royalty, p. 41and fill the water-pots of the ſoul up to the brim, with the riches of grace and glory!

Demorrhathus of Corinth ſaith, they loſt the chief part of their lives happineſſe, that did not ſee Alexander ſit on the throne of Darius; if that were ſuch an happy ſight, what a ſight ſhall the Saints have to ſee Chriſt on his Fathers Throne? O how much is included in thoſe few words, To be with Chriſt, which is the deſcription of the Saints gain by death! Philip. 1.23. This was the great Legacy and portion which Chriſt bequeathed his in his laſt Will and Teſtament, John 17.24. This was the great promiſe and ſweet meats which the tender father provided to comfort his fainting children with at his own Funeral, John 16.22. This was the great prayer which Paul maketh for his beloved Timothy, 2 Tim. 4.22. This was the enlivening cordial which the good Phyſician adminiſtred to the dying patient, Luke 23.43. This is the great reaſon for which the godly long for death, Philip. 1.23. I deſire death, ſaith Melancthon, that I may enjoy the deſirable fight of Chriſt:Ut deſiderato fruar conſpectu Chriſti. and O when will that bleſſed hour come! when ſhall I be diſſolved? when ſhall I be with Chriſt? ſaid holy Mr. Robert p. 42Bolton, on his Death-bed: Surely then this gain is great, which the Saint ſhall have by death. He that hath Chriſt with him by grace, may ſay with Peter, Maſter, it is good to be here; but he that is with Chriſt in glory, may ſay with Paul, To be with Chriſt is far better, without doubt beſt of all. They were bleſſed which ſaw him in his eſtate of debaſement, Luke 10.23. but much more bleſſed will they be, that ſhall ſee him in his eſtate of advancement.

Thirdly, the Saint by death ſhall gain the full and immediate fruition of God. The former were excellent; but this as the Sun among the Planets ſurpaſſeth them all: The other were as Rivers, this is the Ocean; they were as branches bearing goodly fruit, but this is the root upon which they grow: they all as lines meet in this center: this is the top-ſtone of the celeſtial building; this is the higheſt ſtair, the apex of the Saints happineſſe. This is the greateſt gift which the creature can poſſibly ask, or the infinite God beſtow. The boundleſſe God cannot well give a greater mercy than this. Is any thing, yea are all things in heaven and earth equal to p. 43God? God alone is the higheſt object of faith, 1 Pet. 1.21. and therefore the greateſt ground of joy and ſatisfaction to the ſoul, Pſalm 17. ult. The Viſion of God is the beatifical viſion, 1 John 3.3. and therefore the fruition of God will cauſe perfection in the ſoul. The enjoyment of God is the great deſire and delight of the Saints on earth, Pſalm 42.1, 2. nay it is the happineſſe of the humane nature of the Lord Jeſus, Pſalm 16.5, 6. without queſtion then it will be the Heaven of Heaven. That excellent deſcription of Heaven mentioned by the Apoſtle,1 Cor. 15.28. That God may be all in all.1 Cor 15:28 1 Theſs. 4. ult. is a being ever with the Lord. This is all; the moſt fluent tongue muſt be here ſilent, and the moſt capacious underſtanding will be ſoon at a ſtand, in the conſideration of the felicity which floweth from the fruition of God.

The preſence of this King will make the Court indeed. For the Lord to be with us is our chiefeſt ſecurity; though I walk in the valley of the ſhadow of death, I will feare no evil, for thou art with me; Pſal. 23.4. but for us to be with the Lord, will be our choiceſt felicity. In his preſence is fulneſſe of joy, at his right hand are pleaſures p. 44for evermore, Solus tues jucunditas totus mundus eſt amaritudine plenus. Aug. in Pſa. 85.Ps 85Pſal. 16. ult. God is not wealth or honour, or comfort, or friends, or earth, or heaven, but ſomething infinitely beyond all theſe. God is an immenſe Ocean of all excellencies and perfections, without either banks or bottome. God is virtually eminently every thing, all things; As in the Wars between Charles the fifth, and Francis the firſt, King of France, when the Emperours Herald had bid defiance to the King,Heil. Geogra. from Charles Emperour of Germanie, King of Caſtile, Leon, Arragon, and Naples, Arch-duke of Auſtria, with the reſt of his Titles: the King commanded the Heralds to return the challenge from Francis King of France, commanding them to repeat France as many times as the other had Petty Earledomes in his ſtile, intimating that one France was worth them all; ſo truly, one God anſwereth all things. He is health and ſtrength, riches and relations, joy and pleaſures, light and life, and much more; all the excellencies ſcattered and ſhadowed in the creature, are united and reallized in the Creatour who is bleſſed for ever; One God is worth more than all his creatures can ſum up in millions of ages.

p. 45This is the gain of a Saint by death, he ſhall gain the fruition of God. He who hath loſt God, hath nothing more to loſe, he hath loſt all; the loſse of God is hell, 2 Theſ. 1.7. But he that hath gained God, hath nothing more to gain. He hath got all, the gain of God is heaven.

It is worthy our obſervation, that Job ſpeaking of God, Job 13.16. ſaith, He ſhall be my ſalvation. An Expoſitour obſerveth on that Text, Job doth not ſay, He ſhall giuegive me ſalvation, but he ſhall be my ſalvation. Car. in loc.It more pleaſeth a Saint that he enjoyeth God, then that he enjoyeth ſalvation. As nothing that a godly man giveth God, will content him, unleſſe he give God himſelf: ſo nothing which God giveth a godly man will ſatisfie him,Feciſti nos proptert…, & inquietum eſt cor noſtrum donec requieſcat in te. Aug. confeſ. lib. 1. cap. 1. unleſſe God giveth himſelf to him; His voice is non tua, ſedte Domine. Lord not thine, but thee; he is better pleaſed that God is his ſalvation, then that he ſaveth him; Whom have I in heaven but thee? ſaith he; There are Saints, Angels, Arch-Angels, ſaith Muſculus; but in the preſence of this glorious Sun, thoſe ſtars muſt vaniſh and diſappeare. What are Saints, what are Angels without God? and it's true of things, p. 46as well as perſons; what is the glory, what the pleaſures, what the joys of heaven without God? What's all the robes and riches, what's all the crowns and comforts, what's all the delights, the delicates, the diadems of heaven, without the God of heaven, but as the Funeral-banquet for ſome eminent Prince, where is large proviſion, and great coſt, but no chear? No, it is God alone that is the centre to which the Saint moveth, and in which he reſteth.

O what happineſſe ſhall the holy man have at death, to be ever with God! If that Queen could ſay of Solomons attendants, Happy are thy men, happy are theſe thy ſervants which ſtand continually before thee, and hear thy wiſdome, 1 King. 10.8. how happy are they that dwell in Gods Manſionhouſe, ever beholding his face, and hearing his voice! It is reported of Eudoxius, that he was ſo extream deſirous to be near the Sun, that he might ſee it, and know its nature, that he profeſt, ſo he might obtain his deſire, though but for one hour, he would willingly be burn… up by it the next hour; how much worth then is the ſight and knowledge of this Sun of righteouſneſſe; p. 47and what gainers are they by death, that come thereby to ſee him as he is, and to know him as they are known of him? 1 Joh. 3.2. 1 Cor. 13.12.

But the Chriſtian ſhall not barely enjoy God after death, for that he doth in this life, but he ſhall enjoy God fully. Now the Saint enjoyeth a little of God, and O how refreſhing is it to his weary ſoul! but then he ſhall have as much of God, as his heart can wiſh or hold. In this life there is a Communication of God, anſwerable to the capacities of men, and the fault is in us, not in God that we receive no more of him on earth. The ground is not in the Sun, but in the narrowneſſe of our windowes, that we partake no more of its light; the cauſe is in the ſmallneſſe of our veſſels, not in the well, that we carry away no more of its water. If our mouths were never ſo wide-opened, God would fill them now: But then the windowes of the ſoul ſhall be widened, and the veſſels of the heart enlarged, and ſo fitted for, and filled with a greater participation of God. There is not the leaſt complaint of want; All the Patriarchs ſacks are there filled with corn; There Davids cup runneth over; there the holy p. 48Epheſians are filled with all the fulneſſe of God. In that Fathers houſe there is bread enough, and to ſpare for all his children. There is given to all good meaſure, preſsed down, ſhaken together, and running over, Luk. 6.38.

We ſay there is no fiſhing like to the Sea, becauſe the Sea hath the greateſt plenty, and the vaſteſt capacity; there are fiſh enough to fill all our nets, and lade all our ſhips. I may more truly ſay, there is no fruition like to the fruition of God; he hath enough, not only to ſupply all our indigencies, and to ſatisfie all our neceſſities, and deſires, but he can do abundantly for us, above what we are able to ask or think, Epheſ. 3.20. God hath enough to fill himſelf, as boundleſs a being as he is; ſurely then he hath enough to fill the limited ſoul of man; that which can fill the Ocean, may well fil a ſpoon.

Now a Chriſtian is deſcribed by his hungring and thirſting, his panting and breathing after a perfect conformity to God, that thereby he may be prepared for perfect Communion with God; but bleſſed are they which now thus hunger and thirſt, for then they ſhall be filled, Matth. 5.6. Well … a good bait, as the p. 49word uſed by our Saviour doth ſignifie; He that drinketh of that water which God ſhall there give him, ſhall thirſt no more; foreign hoc proprie dicitur de armentis; nam foreign prati vocant gramen aut pabulum.That God who filleth the bellies of his enemies on earth with the hidden treaſures of common bounty, will ſurely fil the ſouls of his children in heaven, with the precious treaſures of ſpecial mercy. The ſoul that now ſippeth of the water of life, ſhall then drink a full draught out of the Rivers of …ods pleaſures. The Chriſtian who can now only taſte God to be gracious, ſhall then have a full meale when he ſhall eat bread in the Kingdome of God. They are before the Throne of God, and ſerve him day and night in his Temple; and he that ſitteth on the Throne, ſhall dwell among them; they ſhall hunger no more, neither thirſt any more, neither ſhall the Sun light on them, nor any heat; For the Lamb which is in the midſt of the Throne, ſhall feed them, and ſhall lead them unto living fountains of waters, Rev. 7.15.16, 17.

Obſerve Reader; I ſay a Chriſtian ſhall gain by death,Immediate fruition of God. a full immediate fruition of God; now the Saint drinketh of the waters of life, (and they are pleaſant, though) through the Conduits and Ciſterns of Ordinances; but with what joy will he draw p. 50water immediately out of the Well of ſalvation?Dulcius …x ipſo fonte, &c. We read in Joſhua 5.12. when Iſrael came to Canaan, Manna ceaſed, and they did eat of the fruits of the Land. While the Saint is in the Wilderneſſe of this world, he needeth, and feedeth on the Manna of the Word, Sacraments, Prayer, and the like; but when death ſhall land him at that place of which Canaan was but a type, the Manna of Ordinances ſhall ceaſe, he ſhall eat the fruits of that Land. Ordinances are neceſſary for, and ſuitable to our ſtate of imperfection; Jacob drove his flocks, as they were able to go, ſo doth Chriſt his ſheep.

Here we are in a ſtate of uncleaneneſſe, and therefore want water in Baptiſme to waſh us, (ſaith an Eminent Divine) in a ſtate of darkneſſe, and therefore want the light of the Word to direct us; in a ſtate of wearineſſe, and therefore want a Lords day of reſt to refreſh us; in a ſtate of weakneſſe, and therefore want bread in the Supper to ſtrengthen us; in a ſtate of ſorrow, and therefore want wine to comfort us; in a ſtate of beggery, and therefore want prayer to fetch ſome ſpiritual alms from the beautiful Gate of Gods Temple: Whil'ſt the p. 51Saint is as a child, he thinks as a child, ſpeaks as a child, underſtands as a child; but when he ſhall come to be a perfect man, he ſhall put away theſe childiſh things: when every earthly member ſhall be mortified, and the body of death wholly deſtroyed, when the faculties of the ſoul ſhall be enlarged, and the ſanctification of the inner man perfected, when the rags of mortality ſhall be put off, and grace ſwallowed up in glory, The Sun ſhall be no more thy light by day, nor the Moon thy light by night, but the Lord thy God thine everlaſting light, and thy God thy glory, Iſa. 60.19.

Apoſtles, Prophets, Paſtours, Teachers, are for the perfecting of the Saints, for the edifying of the body of Chriſt, no longer then till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt, Epheſ. 4.11.12, 13. When God ſhall be all in all, then (and not till then) Ordinances will be nothing at all. When the Saint comes to his journeys end, he may throw away his ſtaffe. Now how much will this adde to the former, that the Chriſtian ſhall without ordinances enjoy God! p. 52How lovely is the face of God, though it be but in the glaſse of the Goſpel? 2 Cor. 3.18. this was the one thing which David begg'd, that he might dwell in the houſe of the Lord, to ſee the beauty of his face, Pſal. 27.4. Ah how lovely will he be, when the Chriſtian ſhall ſee him face to face! 1 Cor. 13.12.

If it be ſo good to draw neer to God on earth, Pſal. 73. ult. and if they are bleſſed that watch at Wiſdomes gates, and wait at the poſts of her doors, Prov. 8.34. how good will it be to draw neer to God in heaven; and how bleſſed are they that (wait not at the door, but) dwell in that houſe!

How pleaſant will it be for the ſoul, when it's eyes ſhall be ſtrengthened to ſee God as he is, without the ſpectacles of Ordinances. We eſteem that honey ſweeteſt which is ſuckt immediately out of the comb (though hony out of a diſh is ſweet) and we do with more delight eat that fruit which we gather ourſelvs from the tree, than we do that which is brought to us through others hands: The enjoyment of God is ſo ſweet in the diſh of a Duty, that a Chriſtian would ſooner loſe the beſt friend he hath than it: But O how ſweet will it be in the p. 53comb of immediate communion! This fruit is very delightful and pleaſant, as it is conveyed through the hands of Miniſters (though the liquor will ſente of the cask) but O with what delight (Chriſtian, canſt thou read it, and thy heart not warmed with joy?) with what pleaſure wilt thou with thine own hands gather this fruit from the Tree of life, that ſtandeth in the midſt of Paradiſe? Rev. 22.

Thus I have given thee a little of that great gain which a Saint hath by death; death will free him ftom all evil, both of ſin and ſuffering; it will give him the fruition of ali good, in the enjoyment of perfect Saints, and the bleſſed Saviour, and in full immediate communion with the infinite God, who is bleſſed, and bleſſing his for ever: This is the heritage of a righteous man from God, and this is the portion of his cup: thus ſhall it be done to the man, whom the King of heaven delights to honour. There is but one thing more required to make the Chriſtian perfectly happy; and that is the eternity of all this: but I ſhall ſpeak to that in the laſt uſe. I now proceed to the application of the Point.

p. 54The firſt uſe which I ſhall make of this Doctrine, ſhall be by way of information: If ſuch as have Chriſt for their life, ſhall have gain by their death; it informeth us of the difference betwixt the deaths of the ſinner and the Saint: the one is an unſpeakable gainer; the other an unconceivable loſer by death. Death to the good is the gate through which they go into the kingdome of heaven: death to the bad is the trap-door through which they fall into hell. The godly dyeth as well as the wicked; but the wicked man dieth not ſo well as the godly. The metal and the droſſe go both into the fire; but the metal is refined, and the droſſe conſumed: As the cloud in the wilderneſſe had a light ſide to the Iſraelite, but a dark ſide to the Egyptian: ſo death hath nothing but light and comfort for the Iſrael of God; nothing but darkneſſe and ſorrow for the ſinful Egyptians. Death to every one is a meſſenger ſent from the Lord of life; it cometh to the regenerate, as the young Prophet to Jehu; I have an errand to thee, O Captain; and what was his errand? he poured the oil on his head, ſaying, Thus ſaith the Lord, I have anointed thee King over Iſrael, 2 Kings p. 559.5, 6. It is a meſſenger from God to call the Chriſtian to a Kingdome which cannot be ſhaken. But it commeth to the unregenerate, as Ehud to Eglon: And Ehud ſaid, I have a meſsage from God unto thee; and what was his meſſage? Judges 3.20, 21. And Ehud put forth his left hand, and took the dagger from his right thigh, and thruſt it into Eglons belly: It is a meſſenger from God, with a mortal wounding, killing, ſtabbing meſſage to a ſinner. The pale white horſe of death rides before, and the red fiery horſe of hell follows after.

The people of God paſs ſafely through this red Sea of death, which his enemies aſſaying to do, are drowned, are damned.

There is a great diſ-agreement in the lives of the holy and unholy; but O what a vaſt difference is there in their deaths! they are like two parallel lines; how far ſoever they go together, they never touch in a point. Their wayes differ, and therefore their ends muſt neceſſarily differ: Every mans end is virtually in his way; their ways differ as much as light and darkneſſe, and therefore their ends muſt differ as far as heaven and hell. The one walketh in his own p. 56wayes, Prov. 14.14. in the wayes of his own heart, Eccleſ. 7.9. in the broad way of the fleſh and the world, Matth. 7.13. and ſo his end is damnation, Phil. 3.19. his latter end is, that he ſhall be deſtroyed, Fine diſcernuntur improbi ab electis. Moller in Pſ 37Ps 37for ever, Numb. 24.20. The other walketh in the way of the Lord, Pſal 119.1. in the way of his teſtimonies, ver. 14. in the narrow way of ſelf-denial, mortification, and crucifying the fleſh, Ma…t. 7.14. and ſo his end is peace, Pſal. 37.37. Such as the ſeed is which is ſown, ſuch is the crop wich is reaped; the unregenerate man ſoweth to the fleſh, and of the fleſh reapeth corruption: The ſanctified ſoul ſoweth to the ſpirit, and of the ſpirit reapeth life everlaſting, Galat. 6.6, 7.

The blind world indeed, as it ſeeth not their difference in life, (the life of a Saint is an hidden life, Col. 3.3. the Kings daughter is all glorious, but 'tis within, Pſal. 45.13. the jewels of her graces are laid up in that privy Drawer, the hidden man of the heart:) ſo it beholdeth not the difference in their deaths: As dieth the wiſe man, ſo dieth the fool, to the eye of ſenſe, and they want the eye of faith, Eccleſ. 2.16. We ſee no difference, ſay they, betwixt the death of them you call prophane, and your preciſe p. 57ones; they die both alike to our judgments.

But this conceit, Reader, if thou art ſuch an Athieſt, proceedeth from thy blindneſſe and unbelief. Thou art probably in the chamber, when a drunkard, a ſwearer, or a civil moral, yet unſanctified, neighbour departeth this life; thou ſeeſt his body trembling, panting, groaning, dying; but thou doeſt not ſee the ten thouſand times worſe condition his poor ſoul is in: thou ſeeſt his kindred or relations weeping; but thou doeſt not ſee the infernal ſpirits rejoycing; thou doſt not ſee the greedy Devils, that waited by the bed-ſide, like ſo many roaring lions for their deſired & deſerved prey: thou doeſt not ſee when the ſoul left the body, how it was immediately ſeiſed on by thoſe frightful hell-hounds in a moſt hideous horrible manner, and haled to the place of intolerable and eternal torments; thou doeſt not ſee the ſhoutings of thoſe legions in hell, at the coming in of a new priſoner, to bear a part in the undergoing of divine fury, in their blaſphemies againſt heavens Majeſtie, and in their eſtate of hopeleſsneſſe and deſperation.

p. 58Men, ſaith a modern writer, like ſilly fiſhes, ſee one another caught, and jerkt out of the pond of life; but they ſee not (alas) the fire and pan into which they are caſt, who die in their ſins; Oh it had been better ſurely for ſuch, if they had never been born, as Chriſt ſaid of Judas, then to be brought forth to the murtherer (that old man-ſlayer) to be hurled into hell, there to ſuffer ſuch things as they ſhall never be able to avoid, or abide.

On the other ſide, thou ſtandeſt by a ſcorned perſecuted Saint, when he is bidding adieu to a ſinful world; thou ſeeſt the ſtruglings and droopings of his outward man, but thou ſeeſt not the reviving cordial the Phyſician of ſouls is preparing for his inward man; thou doeſt not ſee thoſe glorious Angels which watch and wait upon this heaven-born ſoul.

That waggon or chariot, which the ſon of Joſeph ſendeth to fetch his relation to a true Goſhen, Never Roman Emperor rode in ſuch a Chariot of Triumph, as the Saint doth to heaven.the inheritance of the Saints in light, is as inviſible to thee, as thoſe chariots of fire on the mountain were to the ſervant of the Prophet: When the ſoul biddeth the body good night, till the morning of the reſurrection, thou doeſt not ſee p. 59thoſe miniſtring ſpirits (ſent down for the good of this heir of ſalvation) preſently ſolacing and ſaluting it. Thou doeſt not ſee how ſtately it is attended, how ſafely conducted, how gladly received into the boſome of Abraham, into the fathers houſe, into that City, whoſe builder and maker is God. Thou doeſt not ſee the ſoul putting off with the cloathing of the body, all ſin and miſery, and putting on the white linnen of the Saints, even perfect purity, matchleſſe joy, and eternal felicity. When thou canſt ſee theſe things with the eye of faith, thou wilt eaſily grant a vaſt difference between the death of the gracious and graceleſſe.

Reader, if thou art dead in thy ſins, and unacquainted with this ſpiritual life, which I have before deſcribed, nothing of that endleſſe gain which the godly ſhall enjoy at death, belongs to thee; none of that fulneſſe of joy, of thoſe rivers of pleaſures, of that eternal weight of glory ſhalt thou partake of; I may ſay to thee, as Simon Peter to Simon Magus, thou haſt no part, nor …t in this matter, for thine heart is not right in the ſight of God: Thou mayeſt like the mad-man at Athens, lay claim to all the p. 60veſſels that come into the haven; but the veſſels of the promiſes richly laden with the treaſures of grace and love, do not at all appertain to thee. If like a dog thou ſnatcheſt at the childrens bread, thou art more bold than wel-come, and wilt one day be well beaten for thy preſumption. Reader, if thou art unregenerate and ſo dieſt, look to thy ſelf, for thy lot muſt fall on this ſide the promiſed Land. Thou mayeſt like a Surveyour of Land, take a view of anothers Mannor, and bring a return, how ſtately the houſe is, how pleaſant the gardens, how delightful the walks, how fruitful the Paſtures, how finely it's ſeated, how fully it's woodded, how ſweetly it is watered, how fitly it is every way accommodated: but as long as the Pronoun is wanting, it can be but little comfort, it is none of thine. So thou mayſt read, and hear much of that comfort, joy and richneſſe of that incomparable Kingdome, which the holy ſhall immediately upon their deaths enter into; but what is all this to thee, when thou muſt be without it for ever? thou mayſt ſee Abram afar off, and Lazarus in his boſome, but between him and thee, there will be a great gulf.

p. 61As a ſtranger thou mayſt hear the laſt Will and Teſtament of Chriſt read, and therein the fair, rich and large portions, which he hath bequeathed to his children, John 17.24. Luke 12.32. but not the leaſt mention made of any good for thee; look from the beginning of Geneſis, to the end of Revelation, and ſee if there be one good word ſpoken to thee, whil'ſt thou art in thy natural eſtate. Moſes like, thou mayſt by the proſpective of Scripture, have a Piſgah ſight of Paleſtine, of that good Land flowing with milk and hony; but as God is true, if thou dieſt in unregeneracy, thou ſhalt never enjoy one foot of it.

The worſt of a Saint is paſt when he dyeth; but thy worſt O ſinner is to come; there are ſome dregs in the bottome which thou art yet to drink down, thou haſt thy good things here, and he his evil things; but at death he is comforted, and thou art tormented. He hath all his hell upon earth, his heaven is to come; thou haſt all thy heaven on earth, and thy hell is to come when thou paſſeſt into another world; the hell of a Saint is an eaſie hell. But ah how hot is that hel in hel, how fiery is that furnace, how how terrible thoſe torments? I may conceive p. 62ſomewhat the damned feel moſt, but no tongue can expreſſe them.

But it may be, Friend, thou art one that thriveſt in this world, and therefore doſt not trouble thy head, much leſſe thy heart, with the things of another world; thou art unwilling to put a ſpoonful of thoſe thoughts into thy ſauce, leaſt it ſhould make thy meat unſavory, it would mar thy mirth, and ſpoile thy ſports. As Sigiſmund the Emperor, did not love the pronunciation of the Greek Zeta, becauſe it repreſented the gnaſhing teeth of a dying man; ſo thou art reſolved to baniſh ſuch enemies (as thou thinkeſt) out of thy coaſts, and like a bear, to go down that ſteep hill of death backward. But know thou, O man, that whether thou wilt conſider of thy death beforehand or no, it is haſtening upon thee; though thou putteſt it farre from thee, whether thou wilt or no it draweth nigh to thee; the ſhip moveth not ſo faſt in the waters, nor the Sun in the heavens, as thou art haſtening towards thy long, thine everlaſting home, and then death will bring thee up a reckoning for all thy ſweet morſels, merry meetings, time and talents whatſoever; believe it then, thou wilt have p. 63ſowre ſauce for all thy ſweet-meats; thy preſumption will prove but like Hamans banquet before execution. What advantage then will thy ſuni-ſhiny morning of common mercies bring thee, when (as on Sodome) it will be followed with flakes of fire and brimſtone before night? Doſt thou not know, that when the wicked flouriſh, it is that they may be deſtroyed for ever? Pſal. 92.7. The higher thou aſcendeſt on this ladder, the greater thy fall, when death turneth thee off; thou art but ripening for ruine, and fatting on earth to fry in hell, all the while thou art flouriſhing in a courſe of ſinning; nay, thou mayeſt be much nearer hell, then thou art aware of; The mettal when it ſhineth brighteſt in the fire, is neareſt melting; thou like a candle, mayſt give a blaze when thou art going out of the world, into blackneſſe of darkneſſe for ever. The Hawk flieth high, and is as highly prized being ſet upon a Pearch, and ſet out with the gingling bells of encouragement, and carried on his Maſters fiſt, but being once dead, and pitched over the Pearch, is caſt upon the dunghill as good for nothing; The Hen ſcrapes in the duſt, nothing rewarded while ſhe liveth, p. 64but being dead, is brought as a choice diſh to her Maſters Table; Thus wicked men in this life are ſet in high places, godly men lie groveling with their mouths in the duſt; but being dead, the former is caſt into hell, the latter brought to Heavens Table.

But that I may awaken thy conſcience, O ſecure ſinner, and make thee look about thee, whil'ſt there is time and hope (if the gracious and powerful God pleaſe to aſſiſt) I ſhall give thee an eſtimate of the ſinners loſſes by death, by which thou mayeſt ſee what a difference there is, between the death of the titular, and the real Chriſtian.

And here Reader thou muſt help me with thy conceptions, for I ſhall come infinitely ſhort in my expreſſions. As none can endure it, ſo none can declare it; for who knoweth the power of Gods wrath? Pſa. 90.11. The oratour when he would deſcribe the violent death of the Croſſe, doth it by an Apoſiopeſis. What (ſaith he) ſhall I ſay of the death of the Croſſe?Quid dicam in crucem tollere? Tull. much more cauſe have I to ſpeak ſo of this death. What ſhall I ſay of this eternal death?

p. 651. By death thou ſhalt loſe all thy earthly delights; and carnal contentments; The table of thy life poſſibly is richly ſpread with variety of outward enjoyments, riches, relations, honours, pleaſures, beauty, and bravery: but death will come in with a voider, and take all away. It is called an uncloathing, 2 Cor. 5.4. and indeed it wil ſtrip thee naked of all ſuch garments, and ornaments; Thine eye ſhall no more ſee good, Job 7.7. i. e. the good things of this life, they will all die with thee, as to thy uſe and comfort. It is a doleful expreſſion of Abram to Dives, Thou hadſt, or thou receivedſt thy good things in thy life-time, Luk. 16.25. O what a cutting word was that to his heart, when he was paſſed into another world, Remember there was a time when thou and they were joyned together, but now ye are parted for ever; to have been happy,Miſerum eſt fuiſſe felicem. was no ſmall aggravation of his miſery; It is with thee while in this world, as it was with the Jews, in the Vineyards and fields of their Neighbours, pluck and eat they might while there, but pocket up, and carry away they might not. Deut. 23.24, 25.

Death is the great thief which will rob p. 66thee of all thy riches. The wealthieſt Emperor, the next moment after death, hath no more than the pooreſt beggar. As thou cameſt forth of thy mothers wombe, naked thou ſhalt return, to go as thou cameſt, and ſhalt take nothing in thy hand of all thy labour, Eccleſ. 5.15. That gold which thou loveſt, and truſteſt more than God, theſe pebbles which thou valueſt above the pearl of price, that treaſure on earth, which thy heart is ſet upon more than on the true treaſure in heaven, will all leave thee when death findeth thee.In his Treatiſe of love. Mr. Rogers telleth us of one that being nigh death, clapt a twenty ſhilling piece in his mouth, ſaying, Some wiſer then ſome, I will take this with me however; but alas poor fool, he could not be ſo good as his word. The Holy Ghoſt excellently termeth rich men; rich in this world, becauſe riches will not make men rich in another world, 1 Tim. 6.17.

Death will ſeal a Leaſe of ejectment, and turn thee out of all thy poſſeſſions, and death will give thee a bil of divorce, and ſeparate thee from all thy relations. The relations of Husband and Wife, Parents and children, are calculated only for the Meridian of this world, and ſhall not out-live p. 67this life. Thy dear husband, or thy loving wife, and thy moſt dutiful children, wil all ſerve thee as Orpah did Ruth, Ruth. 1…4Ruth 1:4follow thee while thou art full, but forſake thee when thou ſhalt be empty; cleave to thee in thy health and life, but leave thee in thy greateſt danger at death: and thy birth and breeding, honour and reſpect wil ſerve thee in the like kind; they are but a ſhadow which wil not be ſeen when the Sun of thy life is ſet. The great diſtinctions in the other world, wil be holy or unholy, not noble or ignoble.

Be not afraid when one is made rich, when the glory of his houſe is encreaſed; for when he dieth, he ſhall carry nothing away, Mors ſceptra ligonibus aequat.his glory ſhall not deſcend after him, Pſa. 49.16, 17. Death is the great leveller, making Princes and Peaſants equal.

All thy ſinful pleaſures will alſo be loſt; the ſweet taſte thou foundeſt in thy mouth wil be gone, though they wil riſe in thy ſtomach, and after in thy belly be more bitter than gall. Thy merry meetings, jovial companions, witty jeſts, ſporting, recreations, pictures for thine eyes, muſick for thine ears, dainties for thy taſte, thine eating and drinking, and all theſe delights p. 68on earth, which thou ſolaceſt thy ſenſual ſoul with, (deſiring no other heaven) will all like leaves in the Autumn of thy death, fall off from thee; though in the ſhort ſummer of thy life, thou art richly laden with them; yet in thy long, thine everlaſting Winter, thou ſhalt be ſtript naked of them.

Thou mayeſt ſay to all the fore-mentioned delights of riches, relations, honours, and pleaſures, and what ever it is which thou fooliſhly rejoyceſt in, as Charles the fifth, Emperor of Germany (whom the world counted moſt happy) did to his trophies, treaſures and things of the like nature, A bite hinc, A bite longe, Be gone▪ get you farre out of my ſight. Be aſſured that as a falſe harlot leaves her lovers, whe… they are arreſted for debt, and followeth other cuſtomers: ſo this painted ſtrumpe… this deceitful world that now layeth ope… her fair breaſts, to allure thee to go a who… ring after her, and commit ſpiritual fornication with her, when death ſhall arre… thee by a Writ from heaven, will wholl… forſake thee, and follow them that ſurvive now what a loſſe will this be?

But it may be thou comforteſt thy ſelf againſt p. 69this, that all, even good as well as bad will joyn with thee in this loſſe. Reader, doſt thou conſider, that they who enjoy the ſtars all night, and come in the morning inſtead thereof to enjoy the glorious Sun, are no loſers; the Sun hath all the light of the ſtars, and far far more; Neither can the godly be properly called loſers of theſe comforts, becauſe they enjoy them all, and infinitely more in the bleſſed God; As mony anſwereth all things, Prov. 10.19. Mony is equivalently ſheep, oxen, corn, meat, drink, cloth, whatſoever you want for this life, is virtually in mony; ſo God to a gracious ſoul after death will anſwer all things, he will be eminently and virtually, Father, Mother, wife, child, wealth, honour, pleaſure and all things; though he loſeth them here, he will find them there and much more; but when thou O ſinner loſeſt them in this world, they ſhall never be made up to thee in another world; thou loſeſt not only the ſtreams, but the fountain; not only the beams, but the Sun; and therefore thy portion will be ſcorching, drought, and diſmal darkneſſ… Beſides, theſe things are not the portion, the all of a good man, they are not his eſtate, p. 70or inheritance, they are but an additional over-plus, caſt in over and above. So much the words of Chriſt imply, Matth. 6.33. And all other things ſhall be added to you. As when a father giveth his ſon a thouſand pounds worth of ware, he caſteth in paper and packthread; or one thouſand yards of cloth, he doth not ſtand upon the bredth of the thumb, which is to be allowed in meaſurng; ſo God having given himſelf and his Son to his Saints, out of his vaſt bounty, caſteth in the creatures as an over-plus; they are not their eſtate or portion, or all; no, when a godly man at the great and terrible day of the Lord Jeſus, ſhall ſee his houſe, and land, and outward good things in that common flame, which ſhall burn up the earth, he may then behold it with comfort,Omnia mea n eoum port…: …ias. and ſay with the Philoſopher, I have my all ſtill.

But ſinner, thy loſſe of them will be a loſſe indeed; for theſe things are thy all, they are all thy God, and all thy Chriſt, and all thy happineſſe, and all thy heaven; they are all the fulneſſe of joy, and all the rivers of pleaſures, and all the weight of glory which thou ſhalt enjoy; They are all thy riches, all thine inheritance, all thy p. 71conſolation, all thy reward, all thy portion, and all thou ſhalt be worth for ever; look Luk. 16.24 They have received their conſolation, (cold comfort indeed) ye have your reward, * Mat. 6.2.foreign they receive it as their full pay, whence foreign an acquittance. It is one of the ſaddeſt ſpeeches in the Book of God, whoſe portion is in this life, Pſal. 17.14. (ah poor portion.) Thou haſt no other Paradiſe but thy garden, no other manſion but thy beautiful building, no other inheritance but thy Land, no other kindred but thy wife and children, no other honour but the ſtinking breath of thy flattering neighbours, no other God but thy gold, no other heaven but the earth: all thy eſtate is in duſt, rubbiſh, and lumber; ſurely then it will be a loſſe with a witneſſe, to loſe all that in a moment, and that for ever, wherein all thy happineſſe conſiſteth. Will it not be a ſad ſight for thee to ſtand as it were upon the ſhoare, and to ſee the veſſel in which is imbarqu'd all thy treaſures, all thy near and dear relations, all thy reſpect and eſteem, all thy joy and delights ſinking before thine eyes, and loſt for ever? or to ſee that houſe, in which is thy Plate and Jewels, thy wife and children, and all that ever thou art to be worth, in a flame, and nothing poſſible to p. 72be recovered, would not thine eyes affect thine heart with unſpeakable horrour? Now this O Reader will be thy caſe, if thou art unſanctified at death; when thou lyeſt upon thy death-bed, and art going out of the world, thou mayſt take thy leave of thy friends, eſtate, honour and delights in ſuch language as this, Farewel my dear wife, children, and all my friends, farewel for ever, I am going where lovers and friends will be put farre from me, I muſt never never have any friend more, but ſhall remain friendleſſe to all eternity. Farewel my houſe and Land, my ſilver and gold, farewel for ever; I ſhall from henceforth and for ever be a beggar, and though I beg but for one drop of water to coole my tongue, when this whole body ſhall be in unquenchable flames, I muſt everlaſtingly be denied. Farewel my honours and delights, farewel for ever, I ſhall never more be reſpected or comforted; confuſion of face, and eaſeleſſe pains are to be my endleſſe and unchangeable portion; Thus (man) thou wilt moſt miſerably, even out-live thy felicity, and when thou comeſt to live indeed, i. e. in the other world, want all thy comforts and joys.

p. 732. Thou ſhalt loſe by death all thy ſpiritual preferment. It is now no mean mercy to thee, hadſt thou an heart to prize and improve it, that thou enjoyeſt the Ordinances of God, the means of grace, many golden ſeaſons, for the good of thy ſoul, that thou mayſt ſit at Gods feet, and hear his voice out of Scripture, fall down on thy knees, and ſeek his face by prayer; but know to thy ſorrow, death wil rob thee of all theſe Jewels; Now thou haſt the tenders of mercy, the intreaties of the Miniſter, the motions of the Spirit, the invitations of Chriſt, liberty to caſt thy ſelf down at the foot-ſtool of Heavens Majeſty, and to be as fervent and inſtant as thou wilt, for mercy, but then the gate wil be ſhut, and there wil be no praying, or hearing, or preaching in the place whether thou art going. Pſal. 88.11 Shall thy loving kindneſse be declared in the grave? or thy faithfulneſse in deſtruction? the interrogation is a ſtrong negation. There is no preaching of Gods clemency or fidelity, either in the grave or hel. All the Lectures read in the former, are by worms of mans mortality; and all the Sermons heard in the latter, are p. 74of mans miſery, and Gods ſeverity. Reader, I aſſure thee from the living God, that though in this life thou art now and then bungling about a duty, and giving God thy ſtinking breath, a few cold lazy petitions, which proceed from thy corrupt lungs, thy curſed heart, thou ſhalt do ſo no more after death. As the Saints ſhall be above this mediate enjoyment of God, ſo thou ſhalt be below it. And truly, hadſt thou ever had Communion with God in a duty, this loſſe would go near thee; How amiable is the worſhipping of God to a gracious ſoul? he prizeth Ordinances, becauſe they are the means of it in this world, above his eſtate, and food, or what ever is deare to him, Pſa. 119.14, 72, 111. Job 23.12. Pſa. 84.1.2, 3. And this priviledge he ſhall have by death, to be employed ſtil about the ſame work, (of pleaſing, glorifying, worſhipping, and enjoying God) only he ſhall do it in a more excellent and more delightful way.