The Drinking of the Bitter Cup, Text (6 of 6)

The Drinking of the Bitter Cup · Text (6 of 6)

p. 254Contemplation, By way of contemplation and Practiſe.and

Practiſe. Begin with the former.

1. Contemplation, Where we ſhall find many uſeful truths, 1Contemplations.which being wrought upon the heart, Seriouſly pondered and conſidered, may ſerve as ſo many Antidotes for the preventing, or expelling of that ſlaviſh and inordinate fear, which hinders this reſolution. Of theſe ſome are

Morall, others

Divine.

1. 1Morall.Morall, or Naturall Conſiderations, ſuch as Senſe and Reaſon hold forth. Of this kind are thoſe two obvious ones, touching the Commonneſs of death, and the Inevitableneſſe of it.

1. 1The Commonneſſe of it. This is a Common Cup which all our Fore-Fathers have drunk of; Death a common Cup.A ſuffering, which daily experience tels us that all ſorts and conditions of perſons are alike ſubject unto. Be they young or old, rich or poore, Prince, or Peaſant, Wiſe or ſimple, How dieth the Wiſeman? Even p. 255as the fool, Eccle. 2.16. In this no difference. Do not all go to one place? Eccleſ, 6.6. And ſhal we ſee ſuch crouds going before us, and yet be afraid to follow after them? Have thoſe who have been before us gone off from the ſtage of this world, to make room for us, And ſhall we be unwilling to do the like for thoſe that are to come after us.

2. The Inevitableneſſe, unavoidableneſſe of it. 2Al muſt drink of it.As this is a common Cup, ſo all muſt drink it. As all ſorts ſo all individuals, every particular perſon. What man is he that liveth and ſhall not ſee death, and ſhall he deliver his Soul from the hand of the grave, Pſa. 89.48. I know that thou wilt bring me to death, and to the houſe appointed for all living. Job. 30.23. Now (as the Moraliſt reaſoneth.) Stultum eſt timere quod vitari non poteſt. A vain and fooliſh thing it is to fear what we cannot ſhun.

Whereunto may be added two other of the like kind, viz.

The Vanity, and

Miſery of Life.

3. The Ʋanity of this life, 5there being nothing upon earth that can give any true contentment to the Soul. Vanity of Vanities ſaith the Preacher, The Vanity of life.Vanity of Vanities, all is Vanity, (that is the Tekel which the wiſeſt of men out of his own experience ſets upon the world, and all things in it.) Eccl. 1.2. He had tryed all things (as he there telleth us,) what ever might promiſe any contentment, but he could never find what he ſought for. But the contrary. So he informs us, verſe, 14. I have ſeen all the works that are done under the Sun, and behold all is vanity, and vexation of Spirit. Not only not giving any true contentment, but creating a great deal of trouble and diſquietment to the Soul, which p. 256is inordinately addicted to them, or afflicted with them. So as there is nothing which this life affords which being weighed in a right ballance, ſhould make a man ſo in love with it, as not to be willing to part with it.

4. 4Nay there is enough in it to, wean the ſoul from it, The miſery of it.viz. the miſery of it. This Job renders as a Reaſon why he himſelf was not deſirous to live but rather to dye, I am made (ſaith he) to poſſeſſe months of Vanity, and weariſome nights are appointed to me. Job. 7.3. He found not only no delight and contentment in his condition, but a great deal of trouble and miſery, which made him even weary of his life, And the like troubles, in ſome kind or other are all men here ſubject to. Man is born to trouble as the ſparks flye upward (ſaith Eliphaz) Job. 5.7. Man that is born of a woman is of few dayes, and full of trouble (ſaith Job) Job. 14.1. Few and evill have the dayes of the years of my life been (ſaith the Patriarch Jacob) Gen. 47.9. Few in compariſon with many of his fore-fathers, and evill in regard of the manifold croſſes which he met with. And the like, more or leſs, muſt every one make account to meet with upon earth, even a ſucceſſion of troubles, like waves of the Sea, where depth calleth unto deep, one Croſſe following upon the neck of another. So as the more daies the more ſorrows. All which ſerve to wean the heart from this world, as the infant is from the breſt by laying bitter things upon it.

2. Divine.But I ſhall not any longer inſiſt upon theſe or any other Arguments of the like nature, The Reſolution of a Chriſtian muſt be built upon better grounds then theſe. If God ſhall pleaſe to open the eyes of a naturall man to ſee death as it is, it is p. 257not any, or all of theſe, or whatever other Arguments Reaſon can ſuggeſt, that will bear up the ſoul againſt the terrors of it. They muſt be Cordials of a higher extraction that will ſtrengthen the heart in this laſt conflict, divine Conſiderations, ſuch as the word holdeth forth. Of theſe take a few among many.

1. In the Firſt place, 1Look upon God, who hath appointed and determined.Let our eye be upon God our Father, whoſe Cup this is. So was our Saviours here. The Cup which my Father hath given me, ſhall I not drink it? And ſo muſt theirs who would drink this Cup as he did, ſubmit unto the ſtroke of death patiently and willingly, they muſt ſee God in the ordering and diſpoſing of it, looking upon it as his appointment. Which it is, he having

1. Appointed that men ſhall die. 1It is appointed to men once to die, Heb. 9.27. Appointed, viz. That men ſhall dye.by God, who as he is the Lord of life, ſo he is the appointer of death. Having paſſed a generall law for it, Duſt thou art, and to duſt thou ſhalt return, Gen. 3. Which Law alſo he executeth upon particular perſons, bringing them to death. I know that thou wilt bring me to death, and to the houſe appointed for all living, Job 30 23. So it is, however ſecondary Cauſes concur in bringing men to their Graves, yet God himſelf hath the principall ſtroke in it. Death being his Meſſenger, ſent by him. He hath appointed that men ſhall dye. Which taking notice of, look we upon it as our duty to ſubmit hereunto when he calleth us to it.

2. As he hath appointed that men ſhall dye, 2ſo when they ſhall dye. The time, when.Is there not an appointed time to man upon earth? viz. how long he ſhall-live, p. 258Job 7.1. His dayes are determined, the number of his Moneths are with thee, thou haſt appointed his bounds that he cannot paſſe, Job 14.5. So certain are Gods decrees concerning the time of mans life, that he cannot go beyond the term limited; the Year, the MonethMonth, the Day, the Hour ſet down. Father the hour is come, (ſaith our Saviour, ſpeaking of the time appointed for his ſuffering of death) Joh. 17.1.

3. 3As the time, ſo the place. As the time when, ſo the place where, The place where.that is alſo determined by God. Goe up into Mount Nebo, and die there, (ſaith the Lord to Moſes) Deut. 32.50. Our Saviour muſt goe up to Jeruſalem, and there ſuffer many things, and be killed, (ſo he tells his Diſciples, Matth. 16.21.

4. 4And appointing the time and place, he alſo appointeth the manner, The manner how.how men ſhall dye, what kinde of death, whether naturall or violent. So it was determined concerning our Saviour, that he ſhould die upon the Croſſe, be crucified, which he acquaints his Diſciples with, Math. 20.19. And ſo concerning Peter, to whom our Saviour foretells by what death he ſhould glorifie God, Joh. 21.19. And ſo is it determined concerning every of the ſons of men, as when and where, ſo how they ſhall dye. None of theſe are left to Chance and Fortune. Time, place, manner, all appointed by God. Which being ſeriouſly conſidered and believed, it will be of great uſe to bring the heart to a quiet and willing ſubmiſſion to the will of God in ſuffering what he hath ſo appointed. Thus look at God.

In the Second place look we upon Jeſus Chriſt, 2Look upon Jeſus.the Captain of our Salvation, (as the Apoſtle calleth p. 259him, Heb. 2.10.) Where behold we him

1. Drinking of this Cup before us. Suffering deathAnd ſhall not we then pledge him? Shall the Captain goe before, and ſhall not the Souldiers follow after? Malus miles qui Imperatorem gemens ſequitur. He is but an ill Souldier that weeps when he is to march after his Generall. Shall our Joſhua go before us over this Jordan, and ſhall not we go after him? It was a good Reſolution in that man, that Scribe, (had he held to it,) who ſaid to our Saviour, Maſter I will follow thee whitherſoever thou goeſt, Mat. 8.19. Such ſhould be the Reſolution of every Chriſtian, to follow Chriſt when he cals him, to go after him, though it be to Mount Calvary, or Golgotha, the place of a skull, (as both thoſe words ſignifie, and the latter of them is expounded Joh. 19, 17. and Mat. 27.33.) the Caemeterie, or Churchyard, (as we call it.)

2. 2And whileſt we behold him ſuffering of death behold we alſo the iſſues of this his ſuffering. Conquering itas St James ſaith of Job; Ye have heard of the patience of Job, and have ſeen the end of the Lord, Jam. 5.11. What Iſſue God was pleaſed to give him, which was very joyfull and comfortable. So here, looking upon Chriſt ſubmitting to his Father in ſuffering of death, behold we the end of the Lord, the iſſue of this his ſuffering; which was victorious and glorious. Victorious. Even as David cut off the head of the Philistine with his own ſword, ſo did this our David, by dying he conquered death; which he manifeſted in his Reſurrection. Where he brake the bands of death, riſing again by his own power, and ſo became the firſt born from the dead (as the Apoſtle calleth him.) Col. 1.18. Now the firſt born openeth the womb for thoſe that come after him. p. 260And ſo hath Chriſt opened the grave for all true believers, ſo as it ſhall be no more able to hold them then it was him. Thus was the iſſue of this his conflict with this his laſt enemy victorious. And as victorious ſo Glorious, we ſee Jeſus, who was made a little lower then the Angels, for or through, foreign, the ſuffering of death crowned with glory and honour, He. 2.9. In this way he entred into his glory, Luk. 24.26. Through this dark entry he went into his heavenly palace. And ſo ſhall they who do herein follow his ſteps, being obedient as he was, Obedient to the death.

3. 3Look we upon death it ſelf, But here look upon it in, Look upon death it ſelf, Not in the glaſs of the Lawe but goſpell.and through a right glaſs. Not that of the Law, but of the Goſpell. The glaſſe of the Lawe preſents the face of it as ghaſtly and terrible, holding it forth as a Curſe, which in it own nature it is; being the iſſue and wages of ſin, and the very Gate of Hell. But look we upon it in the glaſſe of the Goſpell; that we ſhall find repreſenting it unto the believer under another ſhape, as being much changed and alterd by Chriſt. Newe names put upon Death.Whereupon it puts new names upon it. Calling it ſometimes a ſleep, Our friend Lazarus ſleepeth, Joh. 11.11. Them which ſleep in Jeſus, 1 Theſ. 4.14. Such is the grave to the true believer. Not a Priſon, but a Bed ſor the Body to reſt in for a time. They ſhall reſt in their beds, Iſai. 57.2. Elſewhere we find it called a Departure, Lord, now lettest thou thy ſervant depart in peace (ſaith old Simeon) Luke. Vid-Leigh. Critica Sa…ra.2.29. foreign, dimitti…, thou looſeſt, diſmiſs…ſt me, letteſt me out of Priſon. So the Syriack there renders the word, Now thou openeſt the Priſon. And ſo we find it properly uſed, Act, 5.40. Where it is ſaid that the Councell let the Apoſtles goe, foreign, viz. p. 261out of priſon. Such is this life to the believer, noe better then a Priſon, death is his diſmiſſion. A like word is that which we find uſed by the Apoſtle, Phil. 1.23. Where expreſſing his willingneſſe to dye, I deſire (ſaith he) to be diſſolved, or to depart (as the new tranſlation hath it,) foreign, to return home. So the ſame word is uſed in his proper ſenſe, Luk, 12.36. Where ſervants are ſaid to wait for their Lord till he return to his home, foreign Such is this World to gods people, a ſtrange Country, where they live as ſtrangers and pilgrims, being from home. Ad remigrationem. Beza.Now death is to them a Remigratio, (as Beza there renders the word,) a removing, a returning to their own Country, their home. The Soul leaving the Body, where it lodged for a time, returns to God that gave it. Eccleſ. 12.7. Elſewhere the ſame Apoſtle calls it the diſſolving of a Tabernacle. If our earthly houſe of this Tabernacle were diſſolved. 2 Cor. 5.1. Not destroyed. So is a houſe when it is pulled down, the materials of it being ſo broken as they can never be put together again, But not ſo a Tabernacle, or Tent, where the parts are only taken aſunder for a time, but afterwards put together, and ſet up in another place. Such is death, only a diſſolution of the parts whereof man is compoſed, a ſevering of the ſoul and Body for a time, which ſhall afterwards be reunited. And ſo St Peter making uſe of the ſame Alluſion, he calleth it a putting off or laying down of a Tabernacle. 2 Pet. 1.14. Knowing that ſhortly I muſt put off this my Tabernacle, foreign, depoſitio tabernaculi mei, (as the vulgar Latine renders it properly,) The laying down of my Tabernacle is at hand. Such is the Body to the Soul, like a Tent to him that carrieth it about with him, a burden, p. 262which being layed down he is eaſed. And ſo is the Soul by the depoſition, the laying down of the Body in death. Which in the next verſe that Apoſtle there ſets forth under another name, calling it his Exodus, after my deceaſe. v. 15. foreign. My Exodus. A word with the ſound whereof you have been well acquainted, it being the Title given to the ſecond book of Moſes, which is ſo called from the departure of the Iſraelites out of Egypt, which is there fully deſcribed. Such an Exodus is death to the believer, a Tranſlation of him from an Egypt, an houſe of bondage, into the Celeſtial Canaan, the glorious liberty of the Sons of God. Thus hath death now new names put upon it, The Goſpell repreſenting it after another manner, with another face, then the Law holdeth it forth.

And well may it have new names, The nature of death changed by Chriſt.when as the Nature of it is ſo changed, and altered, as by Chriſt it is. Who hath taken away the maliguity of it, that which was hurtfull in it. Having pulled the ſting out of this Serpent. O death where is thy ſting? O grave, where is thy victory? ſo the Apoſtle triumpheth over this conquered Enemy, 1 Cor. 15.55. Bot the ſting and ſtrength of it are now gone. The ſting of death is ſin, and the strength of ſin is the Law, but thanks be to God, who hath given us the victory through our Lord Jeſus Chriſt: (ſo the Apoſtle there goeth on.) This hath Chriſt done for all that are in him, having made ſatisfaction for ſin, and fulfilled the Law. So as now though death may threaten, (as the Serpent having loſt the ſting may hiſs) yet it cannot hurt. And why then ſhould we fear a conquered enemy? Which is not only diſarmed, but lyeth as it were dead, before us, l…ke that Philiſtine when his head was off. In Chriſti morte p. 263mors obiit. In Chriſts death Death died. Being thereby aboliſhed, as the Apoſtle hath it, 2 Tim. 1.10. Who hath aboliſhed death: foreign, made it of none effect. So is naturall death, the fear and ſting of it being taken away, it is now as a ſhadow without a ſubſtance. Thus is Death now qualified by Chriſt, as to all true Believers. Which being ſeriouſly conſidered, will be of ſpeciall uſe to free them from the inordinate fear of it, and make them not unwilling to ſubmit to God in the ſuffering of it. To paſſe on.

In the Fourth place, thus looking upon death, 4Look beyond Death.look beyond it. Even as the timorous Paſſenger in ferrying over a River, where the water is rough, by fixing his eye on the bank of the other ſide, ſettles his brain, which otherwiſe might be troubled: thus let the timorous Chriſtian, whoſe nature inclines him to fear death, look beyond it, look to the iſſues, the fruits and conſequents of it. Here taking notice of two things: The Evils which it freeth the Believer from, and the Good which it bringeth him to. Conſidering 1

1. The Evils which it freeth him from. Which are of two ſorts:The Evils which it freeth the Believer from.

Temporall, and

Spirituall.

1. Temporall, 1(which I have touched upon already.) Such are bodily Infirmities, ſickneſſes, Temporall.ſome of them very dolorous and painfull; and ſuch are loſſes and Croſſes in Eſtate, with Reproaches and Ignominies, and many Vexations and Diſquietments, with weariſome labours and Imployments. All theſe is the life of a Chriſtian here infeſted with, this world being to him (as I ſaid) a troubleſome Sea. But Death is the Havens p. 264mouth, which letteth him into a quiet Harbour, where he is at reſt from all theſe. Bleſſed are the dead which die in the Lord, &c. that they may reſt from their labours, Rev. 14.13. There the wicked ceaſe from troubling, and there the weary be at reſt. There the Priſone…s reſt together, they hear not the voice of the Oppreſſor. The ſmall and great are there, and there the ſervant is free from his Maſter, (ſo Job deſcribes the ſtate of the dead) Job 3.17, 18, 19. Thus doth God our heavenly Father make uſe of this as his Handkerchief, to wipe away all tears from the eyes of his Children (as we have it Rev. 7. laſt.) After death there ſhall be to them no more death, nor crying, neither ſhall there be any more pain, (as that other Text hath it, foreign, Ae chylus.Rev. 21.4.) Death lets out the Chriſtian (as it doth all men) from the ſenſe and fear of all temporall Evils.

2. 2Yea it freeth him from what is far worſe, from Spiritual Evils, Spirituall.giving a Quietus eſt, as to the Body, ſo to the Soul. Freeing him

1. 1From Sin. He that is dead is freed from ſin, Rom. From ſin.6.7. So it is indeed with a mortified ſoul, a regenerate perſon that is ſpiritually dead, dead to ſin, (which the Apoſtle there chiefly aymeth at) he is freed from it, viz. from the guilt and power of it. But this is but a partiall freedome, which is compleated and perfected in and by naturall death, by which the Believer obtaineth a perfect freedome. Being hereby ſo freed from ſin as in this life he cannot be.

Freed from the committing of it,

From the inbeing of it,

From the beholding of it.From the committing of it.

1. From the committing of it; which while he is here, he is not, cannot be. However (as the p. 265Apoſtle hath it in the verſe there foregoing, Rom. 6.6.) the old man being crucified with Chriſt, the Body of ſin is ſo far deſtroyed, that henceforth the regenerate perſon doth not ſerve ſin, he having thus ſuffered in the fleſh, ceaſeth from ſin, (as St. Peter hath it) 1 Pet. 4.1. Corruption being in meaſure mortified he doth not now ſin as before he did, ſo as to make a cuſtome and practiſe of it, yet through weakneſſe he doth commit ſome acts of ſin, and that daily. There is not a juſt man upon earth that doth good and ſinneth not, Eccl. 7.20. But Death giveth the Believer a perfect diſcharge ſo as thenceforth he ſinneth no more. He that hath entred into his reſt (ſaith the Apoſtle) he alſo hath ceaſed from his own works, as God did from his, Heb. 4.10. God upon the ſeventh day kept a Sabbath, reſting from his works of Creation, ſuch as he had wrought upon the ſix dayes before. So doth the Believer, in death he entereth into his reſt, that Eternall Sabbatiſme, where he ceaſeth from his own works, ſuch works as he here wrought in the fleſh, ſpecially from the works of the fleſh, ſinfull works, Opera noſtra vocantur labores & curas vocationis noſtrae, tùm opera carnis, & noturae vitioſae, peccatae, quae vere ſunt neſtra, quia â nobis fiunt, nec probantur Dec, &c. Pareus Com. ad loc.which (as Pareus there noteth upon it) may moſt properly be called a mans own works, inaſmuch as he doth them of himſelf, without any approbation or allowance from God. From theſe works the Godly man after death wholly ceaſeth. Which the wicked man doth not, who being in Hell ceaſeth not to blaſpheme God: Like as the followers of the Beaſt are ſaid to doe upon the powring out of the Vials, They blaſphemed the God of heaven becauſe of their pains, &c. Rev. 16.9, 11, 21. ſo doe the damned in hell, becauſe of their torments they blaſpheme God, and commit other ſins, ſuch as p. 266that their ſtate is capable of. Which whether they be formally and properly ſins in them not lying under a Law, as here they did, I ſhall not diſpute, but Materially I am ſure they are, being the ſame ſinfull acts which here they committed. But from ſuch acts ſhall the believer now ceaſe, ſo as never more to commit any ſin. Noe nor yet to be in any poſſibility of committing it. Such a ſtate doth death bring Gods Children to, a ſtate in this reſpect far more happy then that wherein our firſt Parents were in Paradiſe. There they were free from ſin, but not from a poſſibility of ſinning, which the event ſhewed. But Gods Saints by death are freed from this, being hereby put into an impeccable ſtate, and ſo confirmed as that they ſhall never more have any will, or inclination to that which is evill. Thus are they freed from the acting, the Committing of ſin.

2. 2From the inbeing of it.And ſo (Secondly) from the Inbeing, the Indwelling of it. So it is that the beſt of Saints, while they are here they have ſin dwelling in them. It is no more I that do it (ſaith Paul) but ſin that dwelleth in me. Rom. 7.17. foreign; thereby meaning, Innolita illa pridem peccandi conſuetndo. Grot. Annot. ad loc.not that Habit, and Cuſtome of ſin which is in an unregenerate perſon, (as Grotius expounds it) but that Naturall Corruption, which ſtill cleaveth to the Regenerate. This he found ſtill dwelling in him. And ſo it will in the moſt ſanctyfied ſoul upon earth. And there dwelling, it will alſo be warring, ſeeming ſometimes to Conquer. So alſo that Apostle there out of his own experience complaines, v. 23. I find another Law in my members, warring againſt the Law of my mind, and bringing me into Captivity to the Law of ſin, which is in my members. Such a conflict there is, and will be in p. 267the beſt of Saints, Corruption ſtriving againſt Grace. Yea and ſometimes prevailing againſt it, Even as a ſtrong tide carrieth the ſhip againſt the ſtroke of the Rowers. Which cannot but create a great deal of trouble to the Soul. So it did to that bleſſed Apoſtle, who upon this account looked upon himſelf as a miſerable man, crying out in the next verſe (verſe 24.) O wretched man that I am! who ſhal deliver me from the Body of this death? That Body of ſin (as he elſwere calleth it, Rom. 6.6.) which he found living in him, was to him a Body of death, making his life miſerable to him. So would it be to a Child-bearing woman to have the Child lye dead within her, rotting and putrifying in her womb, whereof, notwithſtanding all indeavours uſed, ſhe cannot be delivered. Or to a living man to be tyed to a dead karkeſſe. Even ſo is it with a regenerate perſon, whileſt he is here, the living and the dead are tyed together, Grace and Gorruption. And ſo tyed together, as nothing can part them, but death. Like as it was with that fretting leproſie, (of which we read, Lev. 14.45.) which having eaten into the Wals, there was no cure for it, but by pulling down the houſe. Even ſo is it with this Leproſie of ſin, having ſeized upon the ſoul, and eaten into all the powers and faculties of Soul and Body, there is no way to be freed from it but by death. And this will do it. The houſe being pulled down the Leproſie ceaſed. And ſo doth ſin in death. The diſſolution of the Body, is the Abſolution of the Soul, freeing it from this impetuous inmate, which otherwiſe will not out, whatever warnings are given it. The death of nature is the death of ſin, making that true, Filia devoravit matrem. The daughter devours the Mother. Sin which at the p. 268firſt brought forth death, is deſtroyed by it.

And were there no other Argument, Noe perfect freedome from ſin but by death.how ſhould this work upon the ſoul of a Chriſtian, to make him not averſe to the drinking of this Cup? it being the only Remedy for the perfect cure of this Malady. We ſee how it is in bodily diſeaſes, having been long and painful, and all meanes having been tryed for cure, but proving ineffectuall, this continuall conflict maketh the ſick man weary of his life, ſo long for death, and to be glad when he can find the grave, (as Job deſcribeth his condition, Job. 3.21, 22.) And ſuch is ſin to the Soul an inveterate, an uncurable malady, being an hereditary diſeaſe, which man brought into the world with him, and uſe what meanes he may, yet he cannot be freed from it; a continuall Affliction. And ſo it will be, ſo long as life it ſelf continueth. How willing then ſhould this make a Chriſtian to imbrace death? So did this Conſideration work upon the Apoſtle, who upon this account cryeth out, (as even now you heard,) O wretched man that I am, who ſhall deliver me? As if he had ſaid, O that I were out of this miſerable mortall life, during which, doe what I can, ſin will ſtill dwell in me, and from the moleſtation whereof I cannot be freed but by death. So long as a Chriſtian carrieth this mortall Body about with him, he ſhall never be freed from this Body of ſin. O how willing ſhould this make us to lay down the one, that we might be rid of the other? Which the believe ſhall be by death. Hereby he ſhall be freed, as from the acting, ſo from the indwelling of ſin.

3. 3From the be…lding of it.Yea (in the third place) from the Beholding of it. As he ſhall henceforth have no more experimenatll p. 269knowledge of it in himſelf, ſo he ſhall be no longer a be holder of it in others. Which is no ſmall eye ſore to a ſanctyfied ſoul. So it was to righteous Lot, of whom St. Peter tels us. 2 Pet. 2.7. That being a juſt perſon he was vexed with the filthy converſation of the wicked, viz. Of thoſe wicked Sodomites; among whom he lived. So the next verſe explaines it. For that righteous man dwelling among them, in ſeeing and hearing vexed his Soul from day to day with their unlawfull deeds. To ſee God ſo highly diſhoured, his Lawes ſo ſhamefully violated, as by all kinds of abhominations they were, this was a continuall corraſive, and heart-breaking unto him. And ſo was it to David, who was in like manner affected with the ſins of the times wherein he lived, as he ſets it forth, Pſal. 119. v. 136. Rivers of waters run down mine eys becauſe they keep not thy Law. And again, verſe 158. I beheld the tranſgreſsours, and was grieved, becauſe they kept not thy word. And it cannot be otherwiſe with a gratious ſpirit, to ſee the Abhominations of the times and places wherein he liveth, to hear the name of his God blaſphemed, to ſee his Ordinances profaned, his worſhip ſleighted, his meſſengers ſcorned, his truths affronted, his waies evil ſpoken of, &c. this cannot but affect it. This it was that made David crye out in his Baniſhment as he doth, Pſal. 120.5. Woe is me that I ſojourn in Meſheck, that I dwell in the tents of Kedar, that is, amongſt a ſavage and barbarous people, who had no knowledge, nor fear of God, whoſe lives and converſations were wicked and abominable. And truly ſuch is this world in a great meaſure, wherein a Chriſtian ſhall meet with two many of this rank. The conſideration whereof ſhould make p. 270him the more willing to leave it, to embrace Death when it cometh; which is Gods Fan, whereby he ſevereth his Wheat from the Worlds Chaffe, the precious from the vile, his own people from others, ſo as they ſhall no longer be in danger of being ſeduced by evill doers, or yet be infeſted by them. The Goats being ſeparated from the Sheep, they ſhall be no longer an annoyance to them, as here by the ſtinch of their unclean and filthy converſation they were. In that New Jeruſalem, into which Death letteth all true Believers, there ſhall in no wiſe enter any thing that defileth, neither whatever worketh abomination, Rev. 21. laſt. Thus doth Death free them from this worſt of Evils, ſin, both from the committing, and inbeing, and beholding of it.

To which may be added, 2that it freeth them alſo from the Temptations and molestations of Satan. Death freeth the Believer from Satanicall temptations.Which in this life the beſt of Saints are ſubject to. Paul complains of the buffetings of Satan, which himſelf felt, 2 Cor. 12.7. And who but hath experience of his aſſaults ſome way or other? He being an unwearied Adverſary, making it his work to goe to and fro in the earth, and to walk up and down in it, (as himſelf giveth account of it to God) Job 1.7. As a roaring Lyon walking about, ſeeking whom he may devour, (as St. Peter hath it) 1 Pet. 5.8. So as none can be ſecure from his attempts. He that ſpared not to ſet upon our Saviour, as he did in the Wilderneſſe, plying him with Temptations one after another, will not ſpare to do the like to his Diſciples. Simon, Simon, (ſaith our Saviour to Peter) behold, Satan hath deſired to have you, that he may ſift you as Wheat, Luk. 22.31. to ſhake him and the reſt by tempting p. 271or troubling them, ſeeking by all poſſible wayes and means to ſubvert and deſtroy them, in their bodies, or ſouls. And the like he doth to the beſt of Saints, having a ſpeciall evill eye upon them, being ambitious to caſt them down whom he ſeeth ſtanding He maketh it his work either to draw them into evill, or to draw evill upon them, either to turn them out of the wayes of God, or to make them as rough and troubleſome to them as he may. But Death ſets the Believer out of his reach. The God of Peace ſhall bruiſe Satan under your feet ſhortly, (ſaith Paul to his Romans,) Rom. 16.20. This God doth partly in this life, ſometimes giving unto his people great victories over this their enemy, but he will do it fully in Death. By which they ſhall be carryed in their Souls where Satan cometh not. This Old Serpent being once caſt out of heaven, ſhall never enter there again.

Thirdly, as it freeth them from Satanicall, 3Alſo from divine tentations.ſo alſo from divine temptations, ſuch as God is pleaſed ſometimes to exerciſe his people with; thoſe Soul-conflicts (of which I ſpake before,) where God hiding his face from his people, and letting in ſome apprehenſions of wrath into their ſouls, maketh their condition for the preſent very ſad and uncomfortable. Now from all theſe ſhall Death free the Believer. This gust ſhall blow away all thoſe dark and gloomy Clouds, which here intercepted the light of Gods countenance, ſo as from thenceforth he ſhall never know what doubtings or fears mean, but ſhall enjoy a conſtant Sunſhine of Gods grace and favour to all Eternity. Thus you ſee what evils Death freeth the Believer from: Generally, Univerſally, from p. 272the ſenſe and fear of all Evils, both Temporall and Spirituall.

And thus freeing them from Evils, Conſid. 2 it bringeth great Good to them, The great good which Death brings the Believer to, letting him into Paradiſe.or them to it. Letting them into Paradiſe. This day ſhalt thou be with me in Paradiſe, (ſaith our dying Saviour to that penitent Thief) Luk. 23.43. meaning the Celeſtial Paradiſe, Heaven, whereof the earthly Paradiſe was a Type and ſhadow, ſo called from thoſe tranſcendent pleaſures, delights and contentments which are there to be found. Paul being caught up into this Paradiſe, he heard (as he tells his Corinthians) unſpeakable words, ſuch as himſelf could not utter, 2 Cor. 12.4. And ſo ſhall the ſoul aſcending thither, ſee and enjoy unſpeakable things, ſuch as the tongue of man cannot expreſſe. Eye hath not ſeen, ear hath not heard, neither have entred into the heart of man the things which God hath prepared for them that love him, 1 Cor. 2.9. What things are layed up in heaven for them. And theſe ſhall Death let the regenerate ſoul into the poſſeſſion of, letting it into life. Mors Janua Vitae. Temporall death is the dore which letteth into everlaſting life. Of this Tree ſhall he eat, who hath overcome this his laſt Enemy. To him that overcometh will I give to eat of the Tree of Life, which is in the midſt of the Paradiſe of God, Rev. 2.7. to partake of eternall life; of thoſe everlaſting Joyes, to which Death is the Entry. Enter thou into the joy of thy Lord, (ſaith the Maſter, having reckoned with his good and faithfull ſervant) Matth. 25.23. Thus doth Chriſt reckon with all his ſervants at the day of death, then giving to them according to their works. This is the Evening, wherein thoſe who have laboured in p. 273his vineyard ſhall every one receive their Penny, Matth. 20.9. The reward of all the ſervice which here they have done unto him; a ſuperabundant recompenſe, infinitely exceeding whatever they have deſerved. Even that foreign, that eternall weight of glory (as the Apoſtle calleth it,) 2 Cor. 4.17. Then ſhall the Crown be ſet upon the heads of all Gods Saints, I have finiſhed my courſe (ſaith St Paul,) henceforth is layed up for me the Crown of righteouſneſſe, 2 Tim. 4.8. All true believers they are Kings, while here upon earth, made ſo by Chriſt, who hath obtained that honour and dignity for them. He hath made us Kings unto God and his Father. Rev. 1.6. Spiritual Kings. But they are as yet but Kings, Elect, heirs apparent to the Crown, having a right to it, but Crowned they cannot be til death. Now what Prince would be unwilling to hear of his Coronation daies? And ſuch is the day of death to the true believer, his Coronation day. At which time, being diveſted of his rags, he ſhall have a Robe put upon him. A white Robe, He that overcommeth ſhall be cloathed in white rayment, Rev. 3.4. Thus was Chriſt himſelf cloathed in his transfiguration on the Mount, His rayment was white as the light, Matth. 17.2. And ſo ſhall his Saints be cloathed after their departure hence having white rayment, a garment of glory put upon them. Then ſhall they be cloathed upon with that their houſe which is from Heaven, when once they have laid down this earthly Tabernacle. The conſideration whereof made the bleſſed Apoſtle to groan ſo earneſtly (as he ſaid he did) 2 Cor. 5.1, 2. deſiring his diſſolution upon that account. Then ſhall they enter into their Glory. So did our bleſſed Saviour, by ſuffering of death he p. 274entred into his Glory. Luk. 24.26. And ſo ſhall all they who follow his ſteps, imitate his obedience, death ſhall be to them, Porta Gloriae, The gate of glory, letting in the ſoul to the beholding and injoying of that glory and happineſſe, which now cannot enter into it. Letting it into the preſence of God, where it ſhall ſee him, Bleſſed are the pure in heart for they ſhall ſee God, Matth. 5.8. And ſee him as he is (as Saint John tels us) 1 Joh. 3.2. Have a full ſight of him, ſee him after another manner then here it doth. Now we ſee through a glaſſe darkly (ſaith the Apoſtle) but then face to face. 1 Cor. 13.12 Now we ſee God only in the glaſs of his word and works, which do but darkly repreſent him. But after death believers ſhall have a clear and full view of him. The beholding of God a beatifical viſion.Then ſhall their Faith be turned into Viſion. Which ſhall be to them (as the Schools call it) a truely Beatificall viſion, making the beholders happy. Happy, in as much as hereby they ſhall be transformed into the Image of God, made like him, we ſhall be like him, for we ſhall ſee him as he is, (ſaith St John there) 1 Joh. 3.2. This Believers in part are here upon earth. Whileſt they behold as in a glaſs the glory of the Lord; they are changed into the ſame Image from glory to glory (As the Apoſtle hath it) 2 Cor. 3.18. Beholding God in the glaſs of his word, thereby they come by degrees to be transformed into his Image, to be made like him in holineſſe. But when they ſhall come to ſee him face to face, then ſhall they be made perfectly like unto him, Death brings the Soul to perfection.ſo far as their finite natures are capable of partaking of his infinite perfections.

Then ſhal they be perfect as their heavenly Father is perfect. Perfect with a perfection both of Grace, and Glory.

p. 2751. Of Grace, Which is here imperfect. 1Such is Knowledge, and Love, Of Grace.and all other graces in the moſt ſanctyfied ſoul. But upon the diſſolution of the Body, the ſoul comming into the preſence of God it ſhal attain a full perfection. A perfection of Knowledge. Now I know in part(ſaith the Apoſtle) but then I ſhall know even as I am known. 1 Cor. 13.12. Of knowledg.Many things there are which the moſt knowing men upon earth are ignorant of. Many myſteries in Nature, which by all their ſearch they cannot find out the reaſon of. Much more Celeſtiall Myſteries, concerning God and Jeſus Chriſt. As the Trinity of Perſons, in the unity of Eſſence. The Hypoſtaticall union of the two Natures, The Godhead and Manhood in the perſon of Chriſt. Myſteries too ſublime for any of this ſide heaven to pry into. ſo as to comprehend, or yet apprehend them, otherwiſe then by faith. But theſe, with whatever elſe may any waies conduce to the happineſſe of the ſoul to know it ſhal have a clear knowledg of after death Seeing God as he is, it ſhall ſee all in him, ſee all things after another manner then here it doth. When that which is perfect is come, then that which is imperfect ſhall be done away, 1 Cor. 13.10.

And as perfect knowledge, ſo perfect Love. Love.Seeing God as he is, it cannot be but the ſoul muſt be inflamed with Love to him.

And ſo perfect Holineſſe This Chriſtians are here called upon to endeavour after. Holineſſe.Having therefore theſe promiſes, let us cleanſe our ſelves from all filthineſs of fleſh and ſpirit, perfecting holyneſſe in the fear of God, (ſo the Apoſtle exhorts) 2 Cor. 7.1. But this while we are here we ſhall never attain unto. But comming to ſee God, now ſhall we be like him, holy p. 276as he is holy, being perfectly reſtored to that Image of God, wherein man at the firſt was created, conſiſting in, Knowledge, Holineſſe, and Righteouſneſſe. Such is the perfection of Grace, which the ſoul attaines by this beatificall viſion.

2. 2And as Grace, ſo of Glory. Like as ſilver or gold being ſet againſt the Sun, Of glory.by the beames thereof caſt upon it, it becommeth radiant and ſhining. So ſhall it be with the ſoul, by beholding the glory of God it ſhall it ſelf be made glorious. Such a glory had Moſes put upon his face, when he beheld the glory of the Lord, having ſo near a communion with him upon Mount Sina, the skin of his face did ſhine (ſaith the ſtory,) ſo as Aaron and the reſt of the Children of Iſrael were not able to behold him. Exod. 34.29.30. Such ſhall be the glory of the glorified ſoul, having communion with God in Heaven, and there beholding his glory, it ſhall be made glorious. This office doth death perform unto the believer; it letteth in his ſoul into the preſence of God, whereby it becommeth perfect with perfection of Grace and Glory.

2. The believer by death brought into the preſence of Jeſus Chriſt, to have a full communion with him.To this add, It brings him alſo into the preſence of Jeſus Chriſt, from whom while he is here he is abſent. While we are at home in the Body we are abſent from the Lord. 2 Cor. 5.6. But now death brings the ſoul into his preſence, to have a ſweet communion with him. A conſideration which made the Apoſtle not only averſe to death, but deſirous of it. I deſire to depart and to be with Chriſt. Phil. 1.23. This it was that made him ſo confident and reſolute as he was, not to regard life, or fear p. 277death, (as he there telleth his Corinthians) 2 Cor. 5 6.8. Therefore we are alwaies confident, knowing that whileſt we are at home in the Body, we are abſent from the Lord. We are confident (I ſay) and willing rather to be abſent from the Body; and to be preſent with the Lord, Which elſwhere he concludes to be far better for him, then to live here. Phil, 1.23. To ſee Chriſt, to be with him, to injoy him, to have a full communion with him, what happineſſe ſhall this be to the ſoul? And this doth death bring the believer to.

3. 3As alſo to Communion and Fellowſhip with bleſſed Saints and Angels. Alſo to Communion with Saints and Angels.With them the believer hath Ʋnion whileſt here upon earth. Ye are come unto mount Sion (ſaith the Apoſtle to his believing Heb…ews) and unto the City of the living God, the Heavenly Jeruſalem, and to an innumerable company of Angels, to the generall Aſſembly, and Church of the firſt born which are written in Heaven, and to God the Judge of all, and to the ſpirits of juſt men made perfect. Heb. 12.22, 23. Being true believers they were now made members of the Myſtical body, the Church, whereof the one part is upon earth, the other in heaven, they had union with Saints and Angels, being united to them by faith and Love, which all Believers are. But now by death they come to have a full Communion with them, to ſee them, to injoy them, to have converſe and ſociety with them, joyning with that heavenly Quire in ſinging Halelujahs to him that ſitteth upon the throne, and to the Lamb for Ever and Ever. Here is now the good which death bringeth the believer to, and putteth him in poſſeſſion of. The thought whereof being ſeriouſly ſet on upon the ſoul, it cannot but work it to a willing receiving and imbracing of ſuch a p. 278meſſenger as bringeth tidings of ſo great good unto it.Anticonſiderations, or Objections anſwered.

I, but (it may be ſaid) though it be thus with the Soul yet in the mean time what becomes of the poor Body? Obj. 1Though the ſoul gain by death yet the body looſeth.

Though the ſoul he a gainer by death, yet the Body is a looſer by it. Though that return to God that gave it, yet this goeth to the grave, where it is ſubject to Corruption. Which maketh our Saviours caſe and ours far different. As for him, he knew that though his Body, being ſevered from his Soul, for a time ſhould lye under the power of death, yet it ſhould not ſee corruption. So David had foretold it, Pſal. 16.10. Where perſonating of Chriſt (as Peter expounds it. Act. 2.31.) He foretelleth what manner of death his ſhould be, Thou wilt not leave my Soul in Hell, nor ſuffer thine Holy one to ſee corruption. And this our Saviour himſelf well knew; who foretold his Diſciples how, though he were killed, yet he ſhould riſe again the third day. Mat. 16.21. And upon this account he might be more willing to dye. But it is otherwiſe with other of the ſons of men. That which Paul ſaith of David, that he ſaw Corruption, Act. 13.36. is noe leſs true of others, Be their Bodies never ſo richly embalmed, yet will not that preſerve them from putrefaction. So much the Pſalmiſt willeth the great men of the world to take notice of, Pſal. 49.6, 7. They that truſt in their wealth, and boaſt themſelves in the multitude of their riches, None of them (ſaith he) can by any meanes redeeme his brother, (and ſo not themſelves) that he ſhould ſtill live for ever, and not ſee corruption. Such is the common fate. None but muſt expect to have their bodies lye rotting in the grave, in that land p. 279of forgetfulneſse (as the Pſalmiſt calleth it, Pſal. 88.12.) Where as they forget all that was done upon earth, ſo they are forgotten by thoſe they leave behind them. Being laid up in the earth, there the worm feedeth ſweetly on them, and they ſhall be no more remembred (as Job faith of the cruell Oppreſſours) Job. 24.20. Now this is a thing which fleſh and bloud cannot but look upon with great reluctancy, the thought whereof may well make it loath to lay down the body upon ſuch tearms.

To return an anſwer to this and ſome other Anticonſiderations, or Objections of like nature, a.which men are ready to take up and make uſe of in this way, as diſcouragements hindring them that they cannot ſo willingly drink this Cup, ſubmit to the ſtroake of death as our Saviour here did.

1. 1Suppoſe this to be the condition of the body, The Soul the kernell, the Body but the ſhell.that it ſuffereth after this manner in and by death, yet what of that, ſo long as it reacheth not unto the Soul? So long as the kernell is ſafe, what matters it what becomes of the Shell? So long as the ſoul, the better part, is a gainer by death, ſo great a gainer, (as you have heard,) what matters it what becometh of the Body, being ſo vile as it is? That is the Epithite which St. Paul giveth it, Phil. 3.21. Our vile Body. foreign, this Body of vileneſſe. Corpus humilitatis noſtrae (ſaith the vulgar Latin) he Body of our humbling. And it is noe other then it deſerveth. The Body being no other but a Lump of clay, which is little worth, and carrying that in it, or about with it, which may ſerve to humble the owner of it, and make him not to dote upon it as the greateſt part do. Now being ſo vile as it is, why ſhould men be ſo affected with what befalleth it.

p. 2802. 2But (Secondly) the Body ſhall not ever continue in this eſtate. The bodies of Gods Saints ſhal be changedWhileſt it lyeth in the grave it is but a grain of Corn ſowen in the earth, (as our Saviour maketh the compariſon, Joh. 12.24. As alſo the Apoſtle, 1 Cor. 15.36.) Which though it lye rotting there for a time, yet after a few months it ſprings forth. And ſo ſhall the Body in due time, it ſhal ariſe, and then it ſhal come forth after another manner then when it was laid down. It is ſown in corruption, it is rayſed in incorruption, it is ſown in diſhonour, it is raiſed in glory, &c. (ſo the Apoſtle deſcribeth the reſurrection of the Bodies of Gods Saints at the Laſt day,) 1 Cor. 15.42. &c, Thus ſhall the Body alſo be a gainer by death as well as the Soul.

3. 3In the mean time conſider that inſeparable union that is between Chriſt and the Believer. The union betwixt Chriſt and the Bodies of his SaintsDeath may ſeparate his Soul and Body the one from the other, but ſeparate either from Chriſt, that it cannot. As it was with Chriſt himſelf, when his Body lay in the grave, it was ſeparated from his Soul, but ſtil the God-head was united to both. Such is the union betwixt Chriſt and the believer, an indiſſoluble union, death doth not diſſolve it. That Body which was a member of Chriſt whileſt living (which the Bodies of all Gods Saints are, Know ye not that your bodies are the members of Chriſt, (ſaith the Apoſtle, 1 Cor. 6 15) it ſtill retaineth the ſame relation when dead. And being thus united unto Chriſt it ſhal by his power be preſerved, and by his vertue raiſed up again at the laſt day. Even as the branches of a tree which ſeem to be dead in the winter, yet having union with the root, by a vertue ſpringing from it, they revive in the ſpring time. So ſhal it be with the p. 281bodies of Gods Saints. Though they be uncloathed by death (as the tree is of his leaves by the winters cold,) yet ſhall they be cloathed upon, having a veſt, a Robe of eternall glory alſo put upon them; being changed by Chriſt, and made like unto his glorious body, (as the Apoſtle tels us) Col. 3.21. Thus is that firſt Objection readily anſwered.

And ſo may moſt of the reſt which are made uſe of to this purpoſe. Of which let me take notice of thoſe which are moſt conſiderable. As for thoſe carnall ones which ſway much with the men of this World, viz, their parting with their Riches, Carnal allegations not worth the anſwering.their Pleaſures, their Honours, and ſuch other contentments as this world affords, which maketh them ſo loath to leave it. I look upon them as not worth the anſwering, all theſe being but ſhadows, the ſubſtance whereof is to be found in that other world, to which death bringeth the ſoul that is weaned from this. The Conſiderations which I ſhall take notice of ſhall be only, ſuch as may lay hold upon a ſanctyfied ſoul, all which we ſhall find the text in hand meeting with.

Such is that of parting with near and dear Relations, Wife, Children, Friends: Obj. 2 Parting with near and dear Relations, and leaving them in an unſetled conditionLoath I am (may one ſay) to leave them behind me, ſpecially to leave them in ſuch a condition as I am like to do, not well knowing how they ſhal ſubſiſt when I am gone.

But was it not ſo with our bleſſed Saviour here? a.When he was to leave the world, So did our bleſſed Saviour his Diſciples and mother.did he not leave his beloved Diſciples, and dear Mother, and left them in a low and unſetled eſtate, therein not unlike p. 282himſelf, ſcarſe having a houſe of their own to hide their heads in? As for his dear Mother, the ſtory tels us how when he was hanging upon the Croſſe, he committed her to the care and cuſtody of his beloved Diſciple, Saint John, Joh. 19.27. not having of his own any ſubſiſtance to leave her. And for his Apoſtles he well knew in what condition he was to leave them, even as Sheep among Wolves, (as he told them when he ſent them forth) Matth. 10.16. in a wretched World, where they ſhould meet with Tribulation enough, (of which he had forewarned them, Joh. 16. Laſt.) Yet doth not the thought hereof take him off from this act of obedience to his Father in being willing to dye when he will have him.

Repl: Repl. I but (may ſome ſay) his caſe was herein different from ours. But he did not leave them Comfortleſſe.Though he did thus leave his Relations yet he did not leave them comfortleſſe. That is his promiſe to his Diſciples, when he had told them of his leaving them; I will not leave you comfortleſſe, Joh. 14.18. foreign (ſaith the Greek.) I will not leave you Orphanes, Noe, he promiſeth that himſelf would have a care of them, and that after a time he would come to them; ſo it there followeth, I will come to you; Which he made good after his Reſurrection. And though himſelf were gone, yet he ſent his Proxie, the Comforter to them according as he promiſed them, Joh. 16.7. If I depart I will ſend him unto you, viz. the Comforter, the Holy Ghost, who (as he aſſures them) ſhould abide with them for ever, Joh. 14.16. performing all needful offices unto them, (as the 26 verſe there hath it.) But ſo cannot we do (may ſome ſay) to our Relations, if we be gone all is gone with them.

p. 283What, all gone, Is your God gone too? A. Surely not ſo. Being your God he will be theirs. God a Comforter to the Widow and Fatherleſs.I will be thy God and the God of thy ſeed, Gen. 17.7. And being ſo, a God in Covenant with them, he both can, and will take care of them. Many are the promiſes and aſſurances which we meet with in Scripture to this purpoſe. The Lord preſerveth the ſtrangers, he relieveth the fatherleſs and Widows? Pſal. 146.9. A father of the Fatherleſs, and a Judg of the Widow is God in his holy habitation, Pſal. 68.5. Leave thy Fatherleſs children, I will preſerve them alive, and let thy Widows truſt in me, Jer. 49.11. In thee the fatherleſs findeth Mercy, Hoſ. 14.3. Thus when Father and Mother forſake their Children (as in death they do,) now as (David ſpeaketh it of himſelf, Pſal. 27.10.) The Lord taketh them up; exerciſing a ſpeciall providence over ſuch. This will he doe, being left a God in Covenant with them. And therefore no juſt ground why this conſideration ſhould ſo far prevaile with any that are in Covenant with God, as to make them unwilling to dye upon this account, which too often they are. In this obey God, and then truſt in him.

As for that other part of this Allegation p…rting with friends, and the loſs of their ſociety, Friends upon earth not to be compared with thoſe, in heaven.it cannot ſway much. Alas, what are thy friends upon earth which thou art to leave, in compariſon of thy friends in heaven whom thou art to go to; viz God, and Jeſus Chriſt, his bleſſed Saints and Angels, with whom thou ſhalt now have an everlaſting Communion? Beſides, thy friends and thou are not by this means for ever parted. It is but for a time, a little time. Though thou ſhalt not return to them (as David ſaid of his Childe, 2 Sam. 12.23.) p. 284yet they ſhall come to thee, meeting where you ſhall never part.

But (ſaith another) I am not unwilling to dye upon any ſuch account, Obj. 3 Dying without iſſue to continue the name.but rather the contrary. I have no iſſue to leave behind me, which might ſucceed in my place, inherit my eſtate, or continue my name. This was the thing which was conceived to have wrought ſo upon that good King Hezekiah, that made the meſſage which the Prophet brought him concerning his death ſo unwelcome unto him, ſo as he wept when he heard it (of which we heard before,) this he did as having yet no iſſue to ſucceede him, to bear his name, and ſit upon his throne after him. And the like conſideration oft times after the like manner worketh upon others.

But was not this alſo the caſe of our bleſſed Saviour here? A. The caſe of our bleſſed SaviourWhen as he was now to leave the world, being a ſingle perſon, he had no iſſue of his Body? none to ſucceed him, to bear his name, his naturall name, after him. True indeed, as for his ſpiritual name he left enough to bear that, viz. his Apostles, and Miniſters, whoſe office it is to bear the name of Christ, (as he tels Ananias that Paul ſhould doe, Act. 9.15.) By preaching and publiſhing of his Goſpell. But as for his natu…al name, that dyed with him, he leaving neither Child, nor yet Brother, to ſucceed him. Yet was this conſideration of no avail with him. Notwithſtanding this he knew that his name ſhould be continued upon earth, and withall that he ſhould have a better name in heaven, even that name above every name (as it is called, The good name of Gods Saints living when they are dead.Phil. 2.9.) And the like may all Gods Saints aſſure themſelves of. Having by their Godly and examplary life and converſation got p. 285them a good name whileſt they were alive, that ſhall be to them a precious ointment (as the Preacher makes the compariſon, Eccl. 7.1.) preſerving and perfuming their memories when they are dead. Such is the name of Jeſus Chriſt, Thy name is as ointment poured forth, (ſaith the Spouſe of her well-beloved) Cant. 1.3. And ſuch ſhall the names of his Saints be. When the name of the wicked ſhall rot (rot above ground as their bodies do under it, they having left nothing but a ſtinking ſavour behind them) the memory of the just ſhal be bleſſed, Prov. 10.7.

But however, They have in heaven a name better then of Sons and Daughters.though they be forgotten upon earth, yet they ſhall have a name in Heaven. Yea and that a name above every name, above whatever name upon earth. A name better then of Sons and Daughters, an everlaſting name that ſhall not be cut off (as the Lord promiſeth his people) Iſai. 56.5. As for the name of Sons and Daughters, a name by iſſue continued, it often faileth, ſeldome laſteth to many generations. But the name of Gods people is an everlaſting name, being a name written in heaven. As for thoſe names which are written in the earth, (which the names of worldlings are) they are written in the duſt, and ſo ſhall periſh. But ſo ſhall not the names of Gods Saints which are written in heaven, written in the book of life. Having then aſſurance of ſuch a name, let not them be over ambitious of any other.

I, but ſaith another, Obj. I am not unwilling to dye but I would not dye yet. And why not yet? Why? Being in the flower of age.as yet I am in the flower of my age, having lived but a little while upon earth, ſo as to me death ſeemeth untimely.

A. A. T…e caſe of our Saviour.And was it not thus alſo with thy bleſſed Saviour? was not he cut off in the flower of his age? p. 286about the thirty third or thirty fourth year of his life? And yet doth not he look upon his death as untimely, now that the hour appointed by his Father was come. Though thy time be not come, yet if Gods be, do not think it untimely.

I, Obj. 5 But I might live to do God a great deal of ſervice upon earth, Deſire of doing more ſervice to God.and upon that account I deſire a longer date of daies.

And might not thy Saviour have done ſo too? A. Yet when his Father calleth him from his work, So might Chriſt have done.he is not unwilling to leave off.

Repl: Repl. I, but he knew that his work was done. I have finiſhed the work which thou gaveſt me to do, He knew that his work was finiſhed.(ſaith he) Joh. 17.4. And upon that account was he ſo willing to be gone. But ſo cannot I ſay.

A. A. But this thou maieſt ſay. If God calleth thee hence, So is ours when God calleth us from it.the work which he hath given thee to do is finiſhed; though not the work which thou wouldeſt do to him. And therefore be not averſe to his call. He who ſetteth thee to do his work, knoweth how long it is fit for thee to be at it. And if he cal thee off by that time thou haſt wrought a few houres in his vineyard, and giveth thee thy peny, thou haſt no cauſe to repine at it, or be unwilling with it.

I, Obj. 6 but (ſaith another) I know not how bitter, how painfull, The bitterneſs of Death.my death may be. As for death it ſelf, conſidering the miſeries of life, and the gain that would come thereby, I am not unwilling with it. But the bitterneſſe of it, which I fear, deters me from imbracing it.

And was not thy Saviours ſuch? A. was not his Cup a bitter Cup, Chriſts death a bitter death.his death a painfull, yea a ſhamefull and accurſed death? And this he knew that it would be. And yet behold him not unwilling p. 287to drink it, to ſubmit to it.

But as for thee thou knoweſt not what thy death may be. Happily it may be eaſie and gentle. However, The paines of death miſapprehended.not ſo bitter as thou apprehendeſt it. Few there be but indure more and greater paines in their life, then they ſhall do at their death. Neither is it properly death it ſelf which is ſo painfull, but the forerunners of it. But ſuppoſe it bitter, yet ſhall this deter thee from the drinking of this Cup, which is ſo profitable unto thee?

I, Obj 7 but I know not what conflicts I may there meet with. Fear of ſoul Conflicts in death.I muſt expect that Satan will be then buſie.

And was it not ſo with thy Saviour The prince of this world commeth, Anſw. The Caſe of our Saviour.(ſaith he foretelling his death) Joh. 14.30. What conflicts had he; as in the Garden here, ſo upon the Croſſe? And did not the powers of Hell then ſurround, and aſſault him? Now is your hour and the power of darkneſſe, (ſaith he to the Jewes) Luke. 22.53.

Repl: I, Repl. but he had ſtrength to grapple with this Enemy, and to overcome him, He had ſtrength which others want.but my ſtrength is weakneſſe.

A. Be it ſo, A. yet is not his power made perfect in weakneſse, (as the Apoſtle telleth thee? 2 Cor. He is able …o ſtrengthen others.12.9.?) He that was able to bear up himſelf in theſe conflicts, is he not able to do the like for thee? Thou being his, one of his members, his Spirit is thine, in thee and with thee, and will be ready to ſuccour and ſtrengthen thee in this combate. Remember what Paul ſaid of himſelf, When all forſook me, the Lord ſtood by me, and ſtrengthened me, 2 Tim. 4.17. He that prayed for Peter, hath done the like for thee, that thy faith ſhall not fail.

p. 288I, Obj. 8 But I want Aſsurance, aſſurance of Gods love and favour to me, Want of aſſurance of Gods Love and favour.how then can I willingly ſubmit to death? Not being aſſured how it ſtandeth with me in reference to my future ſtate and condition.

Of all arguments I confeſs this is the ſtrongeſt. A. But ſtil was it not ſo alſo with thy bleſſed Saviour? The caſe of our Saviour in the Garden, and upon the Croſs.Did not he in his Paſſion, as alſo before it, lye under a ſpiritual deſertion, God his Father for a time hiding his face from him, and ſeeming to have forſaken him? Yet in obedience to him he ſubmits to what his will was. And the like do thou. However it ſtandeth with thee as to Aſſurance; yet, acting thy faith, truſting in the mercies of God through the merits of this thy Saviour, ſhew thy ſelf obedient to the will of thy heavenly father, even obedient to the death.

But in the mean time labour for Aſſurance. Directions by way of practiſe.Let that be the firſt of thoſe directions by way of Practiſe, which (having met with thoſe Anticonſiderations, oppoſing the former Motives,) I ſhall now come to propound unto you.

In the firſt place, Dir. 1 (I ſay,) that we may not fear death, Labour for Aſſurance.but be willing to ſubmit thereunto when God ſhall give this Cup to us, labour for Aſſurance.

1. 1Aſſurance, Firſt that God is our Father, This it was which ſweetned this bitter Cup to our bleſſed Saviour here, That God is our Father by Regeneration and Adoption.that it was given him by his Father. The Cup which my Father hath given me. And this it was which made him ſo willing to ſet upon this journey, to walk through the valley of the ſhadow of death, becauſe he was to go to his Father (as he tels his Apoſtles, Joh. 14.12. and elſwhere.) O let every of us labour to make ſure to our ſelves this bleſſed p. 289Relation that God is our Father. And that (as before was ſaid) not only by Creation, (which he is to all his Creatures) but by Regeneration and Adoption, that he hath begotten us again unto a lively Hope (which St. Peter ſaith all true believers are, 1 Pet. 1.3.) and that he hath Adopted us into the dignity of his Children. Both which we may reſt aſſured of, when we find our ſelves made partakers of that divine nature, of which St. Peter ſpeakes, 2 Pet. 1.4. transformed into the Image of God, made like unto him in thoſe divine qualities of Holineſse, and Righteouſneſſe, wherein (as the Apoſtle telleth us) his Image doth chiefly conſiſt, Eph. 4.24. And made partakers of that Spirit of Adoption, (whereof the ſame Apoſtle ſpeaketh, Rom. 8.15.) Whereby we cry Abba Father. Owning God for our Father, and that not in word only but in deed, and in truth. As by making our addreſſes unto him upon all occaſions, flying to him as Children to their Father, ſo by yielding unto him all ſuch reſpects as are due to a Father, loving him as a Father, fearing him as a Father, honouring him as a Father, trusting in him and depending upon him as a Father, and in all things obeying him as a Father. Being thus affected towards him now may we lay claim to this Relation, being aſſured that God is our Father. Which whileſt we are, what is it that ſhould make us afraid of death? Which is but our Fathers Meſſenger, ſent by him to bring us into his preſence. So our bleſſed Saviour looked upon it, who ſpeaking of his death cals it as you heard) a going to his Father. And may we but once come ſo to look upon it, that death is our Fathers Meſsenger, Not a Serjeant to arreſt us at the ſuit of an offended God, and to bring us before him as a ſevere Judg, p. 290to be ſentenced by him, and to receive according to our demerits. (Such is death to all wicked and ungodly men, and ſo no wonder if the apprehenſion of it be terrible unto them, as the Officer is to the guilty Malefactor.) But a meſſenger, our Fathers meſſenger (ſuch as Joab was to Abſalom, 2 Sam. 14.) to bring us to our Fathers houſe, into his preſence, to ſee him and to be with him to all eternity, this would make it not unwelcome to us. Every of us then labour to make this ſure to our ſelves that we have ſuch an intereſt in God, that he is our Father.

2. 2To which end labour to make ſure our intereſt in Chriſt, That Chriſt is our Saviour.that he is our Saviour, never reſting till we have got him in our armes. This when Simeon had done in a literall ſenſe, then he cryeth out, Now Lord letteſt thou thy ſervant depart in peace, Luk. 2.29. And the like do we in a ſpirituall ſenſe, receive we the Lord Jeſus being held forth unto us in the promiſe of the Goſpell, and take hold upon him, claſping and imbracing him in the armes of our faith, receiving him as our Saviour, and Lord. As our Saviour, believing on him for the pardon and remiſſion of all our ſins. As our Lord, yielding up our ſelves to be guided and governed by him, by his word and Spirit. Which whileſt we do, now ſhall we have no juſt cauſe to fear this Enemy, which is by this Captain of our Salvation, conquered, and diſarmed, ſo as now it cannot hurt any of thoſe that are his. O then let every of us make ſure our intereſt in him. Upon which depends all our hope and comfort, both in life and death. Chriſt being once ours, now we may hear the Apoſtle telling us, that all things are ours, 1 Cor. 3.21. All things, among which he p. 291reckons Life and Death, with things preſent, and things to come. All ours, ſo is Life, even temporall life, ſo as it ſhall be continued to us whileſt it is expedient. And ſo is Death, which when it comes ſhall not be hurtful, but advantagious, and beneficial. To me to live is Chriſt, and to dye is gain, Phil. 1.21. So are things preſent, the concernments of this preſent life, as Croſſes, ſo Comforts, both ſerving for our good. And things to come, Eternal glory and happineſſe. Which whileſt a Chriſtian is aſſured of, why ſhould not he be as willing to dye as live?

3. 3Only (in the third place) look out alſo for the ſeal of the Spirit. Look out for the ſeal of the Spirit.Thus are Aſſurances made among men, by ſetting ſeals to writings, to bonds and bils and other conveyances. And ſuch Aſſurance labour we for, to get the promiſes ſealed unto us, and that by this ſeal, the ſeal of the Spirit, which the Apoſtle calleth the earneſt of our inheritance, Eph. 1.13, 14. An earneſt confirms the bargain, and aſſures the payment of the whole ſumme. And ſo doth the earneſt of the Spirit, (as he elſwhere calleth it, 2 Cor. 1.22.) the work of Regeneration and Sanctification begun in the ſoul, this is as Gods ſeal, which confirmeth his promiſes to his people, and giveth them aſſurance of their heavenly inheritance. Which being aſſured off, what ſhould make them unwilling to depart hence, when God calleth for them? Having now another houſe to receive them, when they are turned out of this, and that infinitely better, as the Apoſtle telleth them, 2 Cor. 5.1. We know that if our earthly houſe of this Tabernacle were diſſolved, we have a building not made with hands, eternal in the heavens. Now what man would be unwilling to leave p. 292a poor ruinous Cottage, which he holdeth only at the pleaſure of the Land-lord, being ſubject to be turned out of it every day, when as he may have poſeſſion of a Royal palace, whereof alſo he ſhal have the fee-ſimple eſtate? And ſuch is that heavenly houſe, that celeſtial glory and happineſſe, which Chriſt having purchaſed for thoſe that are his, is gone before to take poſeſſion of, and to prepare for them; (I go to prepare a place for you, Joh. 14.2.) it infinitely excelleth all earthly glory, far more then the moſt princely palace doth the meaneſt cottage. O labour we but to make ſure this our Inheritance in that other world, this will make us not unwilling to leave this. Here is a firſt Direction. Seek after Aſſurance, that we have an intereſt in God, and Jeſus Chriſt, and ſo a right to eternal life.

And being thus aſſured of Life, Dir. 2 now Prepare for death. Prepare for death by dying daily.So did the bleſſed Apoſtle, who tels his Corinthians, that he dyed daily, 1 Cor. 15.31. I proteſt by your rejoycing which I have in Chriſt Jeſus our Lord, I dye daily. Apprehending death continually hanging over his head, he was daily preparing for it. And the like do we, that we may be willing to dye once, when God calleth us to it, dye daily.

Q. But how ſhall we do this?

A. Take the anſwer in three or four particulars.

1. 1Dye daily to ſin. This the Apoſtle telleth us Chriſt once did for us. To ſin.In that he dyed, he dyed unto ſin once. Rom. 6.10. This he did not for himſelf, (for he knew no ſin) but for us, for the expiating of our ſins, the taking away the guilt of them. And what he did once, doe we daily, daily dye to p. 293ſin for the taking away the power of it in our ſelves. A work which will not be done at once, (as that of our Saviour was.) True, the Apoſtle ſpeaking of believers, ſaith, they are dead to ſin, Rom. 6.2.11. in as much as they are not now under the power of it, as ſometimes they were. But this is but an imperfect work, not done at once. Though ſin hath received its mortal wound in them, yet it is ſtil alive. Though they be dead to it, yet it liveth in them. And therefore they muſt make this their daily, their continual work, to be dying to it, mortifying the body of ſin, that it may dye before them. The life of ſin is the life of death. So long as a man liveth in any one ſin, he will never be willing to dye. And therefore ſet we upon the mortification of all our ſinful Luſts. Specially our beloved Luſts, thoſe which have been moſt near and dear to us, moſt ſtrong and prevalent in us. Never reſting until we find our hearts brought to an utter abhorrence, and deteſtation of them, and of all other ſinful waies and courſes, ſo as we can ſay with the Pſalmiſt, that we hate every falſe way. Pſa. 119.104. Thus Sin being dead, death will not be ſo terrible. As we get ground of the one, we ſhal get ſtrength againſt the other.

Secondly, Dye daily to the world, 2To the world.So did the Apoſtle, who telleth us of himſelf that he was crucified to the world, and the world to him, Gal. 6.14. He had as little affection to the world as the world had to him, he was dead to that, and that to him. And it is the counſel which he giveth to others, 1 Cor. 7.31. that they ſhould ſo uſe this world, as not abuſing it. Not doting upon any thing here below, whether riches, o… pleaſures, or p. 294honours. Not ſetting the heart upon them, If riches increaſe ſet not your hearts upon them, Pſal. 62.10. And ſo for the reſt. Not being inordinately affected with any contentments which this world can afford, but looking overly upon them, ſo uſing them as if they uſed them not. So run thoſe foregoing directions of the Apoſtle there, 1 Cor. 7.29, 30. This I ſay brethren, the time is ſhort, It remaineth that both they that have wives be as though they had none, and they that weep, as though they wept not, and they that rejoyce as though they rejoyced not, and they that buy as though they poſſeſſed not. And this let every of us ſtrive to do, to bring and keep our hearts in ſuch a temper as that we may not be inordinately affected with any thing here below, whether Croſſes or Comforts. Not but that a Chriſtian may be affected with both. He may both Weep, and Rejoyce, and that upon the account of temporal concernments. But ſee that it be not in an inordinate manner. And ſo may he buy and ſell, ſeek and indeavour to get an eſtate in the world, to purchaſe and poſſeſs houſes and lands. But take we heed we do not make them our chief poſſeſſion. It is a good diſtinction, which Auguſtine maketh uſe of, betwixt Ʋti and Frui, Ʋſing and injoying. Which let all of us learn, that ſo we may not be guilty of what he chargeth as a great impiety, viz. Ʋti fruendis, or frui utendis, only to make uſe of what we ought to injoy, or to injoy what we ought only to make uſe of. As only to make uſe of heaven and heavenly things, by thinking or ſpeaking of them ſometime, which we ought to make our injoyment; or to make the things of this world our injoyment, which we ought only to make uſe of; and that ſo uſing them as if p. 295we uſed them not. Thus labour we ſo take of our hearts, that they may ſit looſe to the world. Which till a man do, he will never be willing to leave it. Surely this is it which maketh the men of this world ſo unwilling to hear of death, much more to ſee it, their hearts are glewed and faſtned to the world, to the profits, or pleaſures, or honours of it; Some thing or other there is to which they are wedded. And no wonder then that this Apparatour, Death, which brings to them a Bil of divorce, ſhould be ſo unwelcome a meſſenger. Get we our hearts then weaned and taken of from all theſe, ſo as we may leave this world before it leaveth us, leave it in Affection before we leave it in Perſon. Which having done death will not be unwelcome.

Q. But how ſhall we get our hearts thus weaned from the world? Q.How to get the heart weaned from the world

A. Briefly, 1. By a ſerious conſideration of the vanity of it, even all things upon earth. The mutability, uncertainty, with the vacuity and emptineſſe of them, A. 1 Conſider the vanity of earthhow they are ſuch things as a man can have to aſſurance of injoying them, and whileſt injoyed, cannot afford any true contentment to the ſoul, but oftimes breeding wormes in it, cares and fears vexations and diſquietments. All which the wiſeſt of men by his own experience found, as he ſets it forth at large in that his Book of Retractions, Eccleſiaſtes.

2. Conſider the tranſcendency of thoſe Riches, 2The happineſſe of heaven.Honours, and Pleaſures which are to be found in that other world, in Heaven. Which being put into the ballance againſt theſe of this world, doe infinitely outweigh them. Thoſe being (as the Apoſtle p. 296calleth them, Heb. 10.34.) A better and an induring ſubſtance, whereas theſe are only vain and vaniſhing ſhadows. Look we rightly, ſeriouſly and ſteadfaſtly upon the one, our eies will be ſo dazled with the ſplendor and brightneſſe of them that they will never after be much taken with the glimmering of the other.

3. Have no unneceſſary ſociety or familiarity with the men of this world, the worlds minions and Favourites, men who mind nothing but earthly things. But aſſociate and acquaint our ſelves with ſuch as are in their affections got above the earth, and have learned to contemn and make light of all things in it.

4. Single out the particulars which our hearts are moſt taken with, and faſteſt linked to, and make it our daily work to wean our ſoules from them. But I haſten towards a concluſion. Thus dye to the world daily.

And thirdly, 3Dye daily as to the Death of nature. Which do we,Dye daily the death of nature

1. By inuring our ſelves to a quiet and patient bearing and ſuffering of lighter afflictions and Croſſes. 1Submitting to leſſer Croſſes which are as petty deaths.Every of which is a kind of petty death; all of them deaths retinue forerunners of it and making way for it. Now inure we our ſelves to a quiet ſubmiſſion to the will of God in drinking of theſe leſſer Cups, in ſuffering of theſe leſſer tryals with patience and holy contentation, this will make us the more ready and willing to ſubmit to this laſt ſtroak when it cometh, to ſuffer death it ſelf. The new Cart in the Fable, which never bare any burden before, it made a noiſe at the firſt load whereas the old one, having been accuſtomed p. 297thereunto, was ſilent. The ſoul which never inurd it ſelf to bear the Croſse, to ſuffer lighter Afflictions with patience in obedience to God, will hardly be brought quietly to ſubmit to his will in this laſt act. It is good (ſaith the Church for a man, that he bare the yoke in his youth, he ſitteth alone and keepeth ſilence, becauſe he hath born it upon him. Lam. 3.27. By being inured to the patient bearing of lighter afflictions, he quietly ſubmits to greater when they come and ſo to death it ſelf.

2. 2Seriouſly and frequently meditate of death.And (Secondly) often acting this part with our ſelves in private, before we come to do it upon the publike ſtage. Dying daily by a frequent and ſerious meditation of death. Setting it continually before our eyes, often thinking of our latter end. Which is a great piece of true Chriſtian wiſdome. O that they were wiſe that they underſtood this, that they would conſider their latter end (ſaith the Lord of his people Iſrael,) Deut. 32.29. Conſider that we muſt dye. And here, do not put far off from us this evil day. Do not look upon death, as they do who look through the Optick glaſs, at the wrong end, whereby things near at hand ſeem at a great diſtance from them. Do not thus look upon death as a thing afar of, but near hand. A practiſe of great uſe, (as to other ends, ſo) to make death familiar, and conſepuently not ſo dreadful. It is the forgetfulneſſe of death (ſaith one) that maketh life ſinful and death terrible. And therefore, as he had his deaths head every meal ſet upon his Table, and the guize of mourners is to wear them in their rings, ſo do we often ſet death before us, frequently and ſeriouſly thinking of it. And looking upon it as near hand, ſo living every day as if it were our laſt p. 298day. Continually ſtanding upon our gard; waiting all the dayes of our appointed time till our change ſhall come (as Job ſaith he would doe, Job 14.14.) By this meanes, having been made account of, and looked for before it comes, it will not be ſo terrible when it cometh. Thus prepare for death, by dying daily.

And then (in the third place) work while our day laſteth. Dir. 3 Work whileſt our day laſteth.So did our bleſſed Saviour, I muſt work the works of him that ſent me, while it is day, Joh. 9.4. And the like do we, whileſt the day of life laſteth, be we working the works of God, that ſo we may have finiſhed our work before the night of death cometh. The labourer having wrought hard in the day, and finiſhed his work, this maketh the night welcome to him, and his reſt ſweet and comfortable. And ſo will the night of death be to the ſoul that hath been working for God, it will now be to it a quiet reſt. This made our bleſſed Saviour ſo willing now to dye, he had finiſhed his Fathers work, I have glorified thee on earth, I have finiſhed the work which thou gaveſt me to do, Joh. 17.4. And this made the Apoſtle ſo confident, as not to fear his departure, when he apprehended it at hand; I have fought a good fight, I have finiſhed my courſe, I have kept the faith, 2 Tim 4.7. He had been faithful to his Lord and M…ſter, in doing the work which he had committed unto him; And thence he concludes that he ſhould now receive his Crown, that Crown of righteouſneſſe (as he there cals it,) an ample reward, which the righteous God would give him for all his ſervice. Whereupon he is not unwilling to think of his departure. O that every of us may indeavour thus to approve our ſelves p. 299to God, and Jeſus Chriſt, thus to work his work whileſt our day laſteth. Then when the evening of death cometh, we ſhall be ſure to have our Peny. Which being aſſured of, it will make us not unwilling to go to receive it.

4. Be frequent in caſting up our accounts, Dir. 4 Be frequent in caſting up our accounts.betwixt God and our ſouls. The day of death is the reckoning day, wherein every one muſt give up his account unto God. Give an account of thy Stewardſhip, for thou mayeſt be no longer Steward (ſaith the Maſter' in the parable to his Servant) Luk. 16.2. In this life we are all Gods Stewards, being betruſted by him with many Talents, which we are to improve for him. And hereof at the day of death we muſt give an account to him. O that the thought of that day may not be terible to us, make up our account aforehand. And this do we often. They who are frequent in caſting up their accounts are not unwilling to be called to a general reckoning, which they who have bin remiſs & careleſs herein would be. Surely this is one thing which maketh men ſo unwilling to hear of death when it cometh, they have then all their accounts to caſt up. Take heed it be not ſo with us. Be we ſtrict and conſtant obſervers of our own hearts and lives. Often calling our ſelves to an account, making it our daily work. Every night reflecting upon the day paſt, call we to mind (according to that trite direction, foreign, &c.) wherein we have tranſgreſſed, what evil we have committed, what good we have done, or left undone. So making even betwixt God and our ſouls, by ſuing forth our diſcharge in the name, and upon the account of Jeſus Chriſt. This exerciſe, being conſcientiouſly p. 300performed, it will be of ſpeciall uſe to make this great reckoning day not unwelcome to us, when it ſhall come.

5. Dir. 5 That we may not be unwilling to depart hence, Lay up a ſtock in heaven.and to leave this world, ſend ſomewhat afore us into that other world. Laying up a ſtock in heaven.

1. 1A ſtock for our ſelves. That is our Saviours counſel, For our ſelves a flock of good works.Matth. 6.2. Laye up for your ſelves treaſures in Heaven. This do we by doing of good works; as works of Piety, ſo of Charity. Sell that you have and give almes, provide for your ſelves bags which wax not old, a treaſure in the heavens that faileth not, (ſaith that parallel Text) Luk. 12 33. A man that hath his chief eſtate in another Country, which he hath made over by bils of exchange, or put into the banck there, he will not be unwilling upon a juſt occaſion to follow it. Now ſuch are acts of charity and mercy, being done for Gods ſake, they are as ſo many bils of exchange made over for heaven, a ſtock put into the banck, where he who hath ſo put it out, ſhal at his coming thither receive it again with abundant increaſe. He that hath pity on the poor lendeth to the Lord, and that which he hath given he will pay him again, Prov. 19.17. O, that rich men, to whom God hath given abundance of this worlds goods, and whoſe care it is to make the beſt improvement of what they have, would but take this Courſe thus to make themſelves friends of their Mammon, (as our Saviour adviſeth them. Luk. 16.9) that ſo when they fail (when they dye;) they may receive them into everlaſting habitations. This would make them not ſo unwilling to dye, as for the moſt part they are, and that upon this account, becauſe they muſt leave what they have in this p. 301world, and have no ſtock layed up in another.

2. For others a ſtock of prayersAnd thus laying up a ſtock in heaven for our ſelves, do the like alſo for others, laying up a Stock, a Stock of prayer for them. Which whileſt we do for all Gods people whom we leave behind us, do it in a ſpecial manner for our near and dear Relations. So did our heavenly pattern here, The Lord Jeſus, whom, in the Chapter before the text, we find upon his knees, putting up a devout prayer unto God his Father, as for his Church in general ſo for his Apoſtles in ſpeciall, I pray for them, I pray not for the world, but for them which thou haſt given me, Joh. 17.9. And the like let them do who are to leave near and dear Relations behind them, Wives, Husbands, Children, kinred, friends, lay up a ſtock of prayers for them in Heaven, whereof they may reap the benefit, when themſelves have left them. This will make them the leſſe unwilling to leave thoſe whom they have thus provided for.

In the ſixth place, Dir. 6 having thus laid up our beſt treaſure in heaven, Set the houſe in order.now ſet we our houſes in order upon earth. That is the Counſel and charge which the Lord giveth to Hezekiah, when he ſent him thoſe tidings, that he muſt dye, he bids him ſet his houſe in order, Iſai. 38.2. Set thine houſe in order for thou muſt dye and not live. A thing of great uſe, as in reference to the living, who ſhal be left behind, ſo alſo to him who is to depart hence, who having thus ſetled his temporal concernments in this world, will be more ready for his removal into another, when God ſhall call him to it. And therefore let not this be neglected by thoſe who have ought to diſpoſe of. Let them be careful to p. 302make their Wills and Teſtaments before hand. So alſo did this our heavenly pattern, the Lord Jeſus, who at his laſt Supper, having ordered other things before, he then finiſhed his Will and Teſtament, ſetting his Seal to it. Of ſuch uſe was that Sacrament then and there inſtituted, the Sacrament of the Lords Supper, being as a ſeal ſet by Chriſt to his Teſtament, for the confirming of all his former grants, and aſſuring of whatever he had promiſed. Now what he did as to Spirituals, let thoſe who would be ready to dye when God will have them, doe as to Temporals. Setling them aforehand. Not putting off this work (as too many do) to the death bed; which as it is attended with many other inconveniences, ſo it often proves no ſmall diſquietment to the ſpirit of the dying perſon, making him loath to leave this world in ſo unſetled a condition, as through this his former neglect in reference to his own relations, and concernments, he is like to do. Set thy houſe in order.

Which being done, Dir. 7 now (in the laſt place, to cloſe up all) what remains but to commit the Soul unto God? Commit the ſoul to God.Which that we may do quietly and comfortably in death, (as our bleſſed Saviour did who breathed out his Soul in thoſe words, Father into thy hands I commend my ſpirit, Luk. 23.46.) do we it before, do it in Life. So did David, Pſal. 31.4. Into thy hands I commit my ſpirit. So did the Apoſtle who making a confeſſion of his faith to his Son Timothy, 2 Tim, 1.12. there tels him, I know (ſaith he) whom I have believed, and I am perſwaded that he is able to keep that which I have committed to him againſt that day. His precious ſoul, this was his foreign, his Depoſitum, that which he had committed to the p. 303cuſtody of God and Jeſus Chriſt. And the like do we that we may be willing to depart hence, (as he was) commit we our ſouls unto God aforehand. Which do we, firſt by Faith, believing on him (which the Apoſtle there ſaith he did) caſting our ſelves into the armes of his free grace and mercy through Jeſus Chriſt. Then by obedience, committing the keeping of our ſouls unto him in well doing, as unto a faithful Creatour (as St. Peter exhorts, 1 Pet. 4. laſt.) indevouring carefully and conſcientiouſly to walk before him in all wel-pleaſing all the daies of our life. So doing, now as we ſhall have comfort in life, ſo when death cometh we ſhall have no cauſe to be afraid of it.

And thus have I now (through a gracious aſſiſtance) preached this doctrine unto you, which I look upon as the hardeſt leſſon in Chriſts ſchool. Now what remaineth but that we all beg it of our great Lord & Maſter, that he would ſo effectually teach it us, that as occaſion is, we may practiſe what we have heard, ſhewing our ſelves conformable to this our heavenly Pattern, as in his Active ſo in his Paſſive Obedience; being obedient to our heavenly Father as in doing, ſo in ſuffering his Will, even Obedient to death. For which let us now pray.

FINIS.

End of the text · John Brinsley, The Drinking of the Bitter Cup (1660)