The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

DOCT. 2. That all believers are at their death,* 1.1 immediately received into a State of glory and eternal happiness.

This day shalt thou be with me.

This the Atheist denies, he thinks he shall die, and therefore re∣solves to live as the Beasts that perish. Beryllus and some others after him, taught, that there was indeed a ••uture state of happiness and misery for souls, but that they pass not into it immediatly upon death and separation from the body, but shall sleep till the Resurrection and then awake and enter into it. But is not that soul asleep, or worse, that dreams of a sleeping soul till the Resurre∣ction. Are souls so wounded and prejudiced by their separation from the body, that they cannot subsist or act separate from it? Or have they found any such conceit in the Scriptures? Not at all. The Scriptures take notice of no such interval; but plainly enough denies it, 2 Cor. 5.8. We are confident I say, and willing rather to be absent from the body, and present with the Lord. Mark it, no sooner parted from the body, but present with the Lord. So Phil. 1.23. I desire to be dissolved, and to be with Christ, which is far better. If his soul was to sleep till the Resurrection, how was it far better to be dissolved, than to live? Sure Pauls state in the body had-been far better, than his state after death, if this were so; for here he enjoyed much sweet communion with God by Faith, but then he should enjoy nothing.

To confirm this dream, they urge Ioh 14.3. If I go my way, I will come again and receive you to my self. As if the time of Christs receiving his people to himself should not come, until his second coming at the end of the world. But though he will then

collect all believers into one body, and present them solemnly to his Father: yet that hinders not, but he may, as indeed he doth receive every particular believing soul to himself at death, by the Ministry of Angels. And if not, how is it that when Christ comes to judgement, he is attended with ten thousands of his Saints, that shall follow him when he comes from heaven? Iude 14. you see then the Scriptures put no interval betwixt the dissolu∣tion of a Saint, and his glorification. It speaks of the Saints that are dead, as already with the Lord. And the wicked that are dead, as already in Hell, calling them Spirits in Prison, 1 Pet. 3.19, 20. assuring us that Iudas went presently to his own place, Acts 1.25. and to that sence is the Parable of Dives and Lazarus, Luk. 16.22.

But let us weigh these four things more particularly, for our full satisfaction in this point.

Arg. 1. First, Why should the happiness of believers be de∣ferred, since they are immediatly capable of enjoying it, assoon as separated from the body? Alas, the soul is so far from being as∣sisted by the body, (as it is now) for the enjoyment of God; that it's rather clog'd and hindred by it; so speaks the Apostle, 2 Cor. 5.6, 8. Whilst we are at home in the body, we are absent from the Lord, (i. e.) our bodies prejudice our souls, obstruct and hinder the fulness and freedom of their communion. When we part from the body, we go home to the Lord. Then the soul is escaped as a Bird out of the Cage or Snare. Here I am prevented by an excellent Pen, which hath judiciously opened this point. To whose excellent observations I only add this,* 1.2 that if the intangle∣ments, snares, and prejudices of the soul are so great and many in its embodied estate, that it cannot so freely dilate it self and take in the comforts of God, by communion with him, then surely the laying aside of that clog, or the freeing of the soul from that bur∣den, can be no bar to its greater happiness, which it enjoys in its separated state.

Arg. 2. Secondly, Why should the happiness and glory of the soul be deferred, unless God had some farther preparative work to do upon it; before it be fit to be admitted into glory? But surely there is no such work wrought upon it after its separation by death. All that is done of that kind, is done here. When the compositum is dissolved, all means, duties, and ordinances are ceased. The

working day is then ended, and night come, when no man can work, Ioh. 9.3. To that purpose are those words of Solomon, Eccles. 9.10. Whatsoever thy hand findeth to do, do it with all thy might; for there is no wisdom, nor knowledge, nor devise in the Grave whither thou goest. So that our glorification is not deferred, in order to our fuller preparation for glory. If we are not fit when we die, we can never be fit. All is done upon us that ever was intended to be done. For they are called, Heb. 12.23. The Spirits of the Just made perfect.

Arg. 3. Thirdly, Again, why should our Salvation slumber, when the damnation of the wicked doth not slumber? God defers not their misery, and surely he will not defer our glory. If he be quick with his enemies, he will not be slow and dilatory with his friends. It cannot be imagined but he is as much inclined to acts of favour to his Children, as to acts of Justice to his enemies; these are presently damned, Iud. 7. Acts 1.25. 1 Pet. 3.19, 20. and what reason why believers, all believers as well as this in the Text, should not be that very day in which they die, with Christ in Glory?

Arg. 4. Fourthly, And lastly, how do such delays consist with Christs ardent desires to have his people with him where he is? And with the vehement longings of their souls to be with Christ? You may see those reflected flames of Love and desire of mutual enjoyment betwixt the Bridegroom and his Spouse in Revel 22.17, 20. Delays make their hearts sick. The expectation and Faith in which the Saints die, is to be satisfied then; and surely God will not deceive them. I deny not but their glory will be more compleat when the body their absent friend is reunited, and made to share with them in their happiness. Yet that hinders not, but mean while the soul may enjoy its glory, whilst the body takes its rest, and sleeps in the Dust.

Inference 1.

Are believers immediatly with God after their dissolution,* 1.3 then how surprizingly glorious will Heaven be to believers! Not that they are in it before they think of it, or are fitted for it, no, they have spent many thoughts upon it before, and been long preparing

for it; but the suddenness and greatness of the change is amazing to our thoughts. For a soul to be now here in the body, conversing with men; living among sensible objects, and within a few mo∣ments to be with the Lord. This hour on earth, the next in the third heavens. Now viewing this world, and anon standing among an innumerable company of Angels, and the Spirits of the Just made perfect. O what a change is this! What! but wink and see God! Commend thy soul to Christ, and be transferred in the arms of Angels into the invisible world, the world of Spirits! To live as the Angels of God! To live without eating, drinking, sleeping. To be lifted up from a bed of sickness to a Throne of Glory! To leave a sinful troublesom world, a sick and pained body, and be in a moment perfectly cured, and feel thy self perfectly well, and free from all troubles and distempers! You cannot think what this will be. Who can tell what sights, what apprehensions, what thoughts, what frames believing souls have before the bodies they left, are removed from the eyes of their dear surviving friends!

Inference 2.

* 1.4Are believers immediatly with God after their dissolution, Where then shall unbelievers be, and in what state will they find them∣selves immediatly after death hath closed their eyes! Ah, what will the case of them be that go the other way?

To be pluckt out of house and body, from among friends and comforts, and thrust into endless miseries, into the dark vault of Hell; never to see the light of this world any more. Never to see a comfortable sight. Never to hear a joyful sound. Never to know the meaning of rest, peace, or delight any more; O what a change is here! To exchange the smiles and honours of men, for the frowns and fury of God. To be cloathed with flames, and drink the pure unmixed wrath of God, who was but a few days since cloathed in silks, and fill'd with the sweet of the creature, how is the state of things altered with thee!* 1.5 It was the lamentable cry of poor Adrian when he felt death approaching. Oh my poor wandring soul, alas, whither art thou now going! Where must thou lodge this night! Thou shalt never jest more, never be mer∣ry more.

Your term in your houses and bodies is out, and there is another habitation provided for you, but 'tis a dismal one. When a Saint

dyes heaven above is as it were moved to receive and entertain him; at his coming he is received into everlasting habitations. Into the inheritance of the Saints in light. When an unbeliever dies, we may say of him alluding to Isa. 14.9. Hell from beneath is moved for him to meet him at his coming, it stirreth up the dead for him. No more sports nor plays, no cups of wine, nor beds of pleasure. The more of these you enjoyed here, the more intolerable will this change be to you. If Saints are immediately with God, others must be immediatly with Satan.

Inference 3.

How little cause have they to fear death,* 1.6 who shall be with God so soon after their death? Some there are that tremble at the thoughts of death. That cannot endure to hear its name mention∣ed. That would rather stoop to any misery here, yea, to any sin, than die, because they are afraid of the exchange: but you that are interessed in Christ, need not do so. You can lose nothing by the exchange. The words Death, Grave, and Eternity should have another kind of sound in your ears. And make contrary impressi∣ons upon your hearts. If your earthly Tabernacles cast you out, you shall not be found naked. You have a building of God, an house not made with hands, eternal in the heavens. And it is but a step out of this, into that. O what fair sweet and lovely thoughts should you have of that great and last change! But what speak I of your fearlesness of death? Your Duty lies much higher than that far.

Inference 4.

If Believers are immediatly with God,* 1.7 after their dissolution, then it's their Duty to long for their dissolution. And cast many a longing look towards their Graves. So did Paul, I desire to be dissolved, and to be with Christ, which is far better. The advan∣tages of this exchange are unspeakable. You have Gold, for Brass; Wine, for Water; Substance, for shadows; solid Glo∣ry, for very Vanity. O if the dust of this earth were but once blown out of your eyes, that you might see the divine glory; how weary would you be to live? How willing to die? But then be sure your title to heaven be sound and good. Leave not so great a con∣cernment

to the last. For though it is confessed God may do that in an hour, that never was done all your days, yet it is not com∣mon. Which brings us to our Third and Last observation.

Notes

• * 1.1

  Doct. 2.
• * 1.2

  Mr. Shaw in his Farewel to Life.
• * 1.3

  Infer. 1.
• * 1.4

  Infer. 2,
• * 1.5

  O anim••la va∣gula, ••blandula, heu quo vadis? nunquam jocos dabis, &c.
• * 1.6

  Infer. 3.
• * 1.7

  Infer. 4.