Pneumatologia, a treatise of the soul of man wherein the divine original, excellent and immortal nature of the soul are opened, its love and inclination to the body, with the necessity of its separation from it, considered and improved, the existence, operations, and states of separated souls, both in Heaven and Hell, immediately after death, asserted, discussed, and variously applyed, divers knotty and difficult questions about departed souls, both philosophical, and theological, stated and determined, the invaluable preciousness of humane souls, and the various artifices of Satan (their professed enemy) to destroy them, discovered, and the great duty and interest of all men, seasonable and heartily to comply with the most great and gracious design of the Father, Son, and Spirit, for the salvation of their souls, argued and pressed / by John Flavel ...

USE II.

THis Doctrine of the separation of the Spirits of the Just from their Bodies, as it lyes before you in this Dis∣course, affords a singular help to all the people of God, to entertain lovely and pleasant thoughts of that day, to make death not only an unregretted, but a most pleasant and de∣sirable thing to their Souls.

I know there is a pure, simple, natural fear of death, from which you must not expect to be perfectly freed by all the Arguments in the World. And there is a reveren∣tial awful fear of death, which it would be your prejudice and loss to have destroyed. You will have a natural, and ought to have a reverential fear of death: the one flows from your sensitive, the other from your sanctified nature.

But it is a third sort of fear which doth you all the mis∣chief, a fear springing in gracious Souls out of the weakness of their Graces, and the strength of their unmortified af∣fections. A fear arising partly out of the darkness of our minds, and partly out of the sensuality and earthly∣ness of our hearts; this fear is that which so convulseth our Souls when death is near and imbitters our lives, even whilst it is at a distance. He that hath been over-heated in his affections to this World, and over-cooled by diversions and temptations, neglects and intermissions, to that World; cannot chuse but give an unwilling shrug, if not a frightful screech at the appearance of death.

And this being the sad case of too many, good and up∣right Souls for the main; and there being so few even a∣mongst serious Christians that have attained to that cou∣rage and complacence in the thoughts of death which the Apostle speaks of, 2 Cor. 5.8. to be both confident and wil∣ling rather to be absent from the Body, and to be present with the Lord; I will from this discourse fur∣nish them with some special assistance therein. But withal, I must tell you upon what great disadvan∣tages I am here to dispute with your fears, so strong is the current of natural and vicious fear, that except a special hand of God back and set on the Arguments that shall be urged, they will be as easily swept away before it, as so many Straws by a rapid Torrent; nor will it be to any more purpose to oppose my breath to them, than to the Tides and Waves of the Sea.

Moreover, I am fully convinced by long and often ex∣perience how unsteady, and inconstant the frames and tem∣pers of the best hearts are; and that if it be not full home, yet it is next to an impossibility to fix them in such a temper as this I aim at, is. Where is that man to be found, who after the revolutions of many years, and in those years, various dispensations of providence without him, altering his condition, and greater variety of temptations within; can yet say, notwithstanding all these various aspects and positions, his heart hath still held one steddy and invariable tenour and course.

Alas, there be very few (if any) of such sound and Athletick temper of mind, whose pulse beats with an even stroke, through all inequalities of condition, alike free and willing at one time, as another, to be uncloathed of the Body, and to be with Christ. This heighth of faith, and depth of mortification; this strength of love to Christ, and ardour of holy desire, are degrees of grace to which very few attain.

The case standing thus, it is no more than needs, to urge all sorts of Arguments upon our timorous and unsteady hearts, and it's like to prove an hard and difficult task to bring the heart but to a quiet and unregretting submission to the ap∣pointment of God herein, though submission be one of the lowest steps of duty in this case.

If it be hard to fix our thoughts but an hour upon such an unpleasing subject as death; how hard m••st it be to bring over the consent of the will? If we cannot endure it at a distance in our thoughts; how shall we embrace and hug it in our bosoms? If our thoughts flie back with distaste and im∣patience, no wonder if our will be obstinate and refractory. We must first prevail with our thoughts to fix themselves, and think close to such a subject, before it can be expected we chearfully resign our selves into the hands of death. We cannot be willing to go along with death, till we have some acquaintance with it; and acquainted with it we cannot be, till we accustome our selves to think assiduously and calmly of it. They that have dwelt many years at deaths door, both in respect of the condition of their Bodies, and disposition of their minds, yet find reluctancy enough when it comes to the point.

Objection.

But if separation from the Body be (as it is) an enemy to Nature, and there be no possibility to extinguish natural aversation; to what purpose is it to argue and perswade, where there is no expectation of Success?

Solution.

Death is considerable two ways by the people of God,

• 1. As an Enemy to Nature,
• 2. As a medium to Glory.

If we consider it simply in it self, as an Enemy to Nature, there is nothing in it for which we should desire it: but if we consider it as a medium or passage into glory, yea, the only ordinary way through which all the Saints must pass out of this into a better state, so it will appear not only tolerable, but desirable to prepared Souls. Were there not a shore of glory on the other side of these black Waters of death, for my own part, I should rather chuse to live meanly, than to die easily. If both parts were to perish

at death, there were no reason to perswade one to be wil∣ling to deliver up the other. It were a madness for the Soul to desire to be dissolv'd, if it were so far from being better out of the Body, than in it, that it should have no being at all. But Christians, let me tell you, death is so far from be∣ing a Bar, that it is a Bridge in your way to glory, and you are never like to come thither but by passing over it: except therefore you will look beyond it, you will never see any desireableness in it. I desire to be dissolv'd (saith Paul) and to be with Christ; which is far better. To be with Death is sad, but to be with Christ is sweet: to endure the pains of death is doleful; but to see the face of Christ is joyful. To part with your pleasant habitations is irkesome; but to be lodged in the heavenly Mansions is most delightful. A part∣ing hour with dear Relations is cutting, but a meeting hour with Jesus Christ is transporting. To be rid of your own Bodies is not pleasing: but to be rid of sin and that for ever; What can be more pleasing to a gracious Soul?

You see then in what sense I present death as a desirable thing to the people of God. And therefore seeing nature teacheth us (as the Apostle speaks) to put the more abun∣dant comeliness upon the uncomely parts; suffer me to dress up death in its best ornaments, and present it to you in the following Arguments, as a beautiful and comely object of your conditional and well regulated desires. And

Argument I.

IF upon a fair and just account there shall appear to be more gain to Believers in Death, than there is in Life: reason must needs vote death to be better to them that are in Christ, than life can be; and consequently it should be desireable in their eyes.

'Tis a clear dictate of reason in case of choice to chuse that which is best for us. Who is there that freely exercises reason and choice together, that will not do so?

What Merchant will not part with an hundred pounds worth of Glass Beads and Pendents, for a Tun of Gold? A few Tinsell Toyes, for as many rich Diamonds? Mercatura

est amittere, ut lucreris, that is true Merchandize, to part with things of lesser, for things of greater value.

Now, if you will be tried and determined by Gods Book of Rates, then the case is determined quickly, and the ad∣vantage appears exceedingly upon deaths side, Philip. 1.21. To me to live, is Christ; and to die, is gain.

Objection

True, it might be so to Paul, who was eminent in grace, and ripe for glory; but it may be loss to others who have not attained the heighth of his holiness, or assurance.

Sol.

The true and plain sense of the Objection is this, whether Heaven and Christ be as much gain to him that enjoys it, though he be behind others both in grace, and obedience; as it is to them who are more eminent in grace, and have done and suffered more for its sake? and let it be determined by your selves: but if your meaning be, that Paul was rea∣dy for death, and so are not you: his work and course was almost comfortably finished, and so is not yours: his death therefore must needs be gain to him, but it may be loss to you; even the loss of all that you are worth for ever.

To this I say, the Wisdom of God orders the time of his peoples death, as well as all other Circumstances about it: and in this, your hearts may be at perfect rest, That being in Christ you can never die to your loss, die when you will. I know you will reply, that if your Union with Christ were clear, the Controversie were ended: but then you must also consider, they are as safe who die by an act of re∣cumbency upon Christ, as those that die in the fullest assu∣rance of their interest in him.

And beside, your Reluctancies and Aversations to death, are none of your way to assurance; but such a strong aversa∣tion to sin, and such a vehement desire after, and love to Christ as can make you willing to quit all that is dear and desireable to you in this World, for his sake, is the very next door or step to assurance, and if the Lord bring your

hearts to this frame, and fix them there, it is not like you will be long without it.

But to return, Paul had here valued life, with a full allow∣ance of all the benefits and advantages of it, To me to live is Christ: that is, if I live, I shall live in Communion with Christ, and service for Christ, and in the midst of all those Comforts which usually result from both. Here's life with the most weighty and desireable benefits of it laid in one scale, and he lays death, and probably a violent death too; for of that he speaks to them afterwards in Chap. 2.17. thus he fills the Scales, and the Balance breaks on deaths side, yea, it comes down with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a far far better.

But here falls in (* 1.1 as an Excellent Person observes) a Rubb in the way: there are in this case two Judges, the Flesh and Spirit, and they cannot agree upon the values, but con∣tradict each other. Nature saith, It's far far better to live than to die, and will not be beaten off from it. What then? I hope you will not put blind and partial nature in competi∣tion with God also; as you do life with death: but seeing Nature can plead so powerfully, as well as Grace, let us hear what those strong reasons are, that are urged by the flesh on lifes side, and what the Soul hath to reply and plead on deaths side, (for the Body can plead and that charmingly too, though not by words and sounds) and then determine the matter as we shall see cause: but be sure prejudice pull not down the Balance.

I. The Pleas of Nature for life, and against dissolution.

And here the doleful voice of Nature laments, pleads, and bemoans it self to the willing Soul,

O my Soul, What dost thou mean by these thy desires to be dissolved? Art thou in earnest, when thou saist thou art willing to leave thine own Body and be gone? Consi∣der, and think again ere thou bid me farewel, what thou art to me, and what I have been and am to thee; thou art my Soul, that is, my Prop, my Beauty, my Honour, my Life, and indeed, all that is comfortable to me. If thou depart, what am I but a Spectacle of Pity, an abhorred

Carcass in a few moments? A prey to the Worms, a Cap∣tive to Death? If thou depart, my Candle is put out, and I am left in the horrours of darkness.

I am thy House, thy delightful habitation, the House in which thou hast dwelt from the first moment of thy Crea∣tion, and never lodgedst one Night in any other: every Room in me hath one way or another been a Banquetting-room for thy entertainment, a Room of pleasure: all my Senses have been Purveyors for thy delight: my Members have all of them been thine Instruments and Servants to execute thy Commands and Pleasure; if thou and I part, it must be in a showre: thou shalt feel such pains, such tra∣velling throes, such deep emphatical groans, such Sweats, such Agonies as thou never felt'st before. For Death hath somewhat of anguish peculiar to it self, and which is un∣known, though guessed at by the Living. Beside, when ever thou leavest me, thou leavest all that is and hath been comfortable to thee in this World: thy House shall know thee no more, Iob 7.10. thy Lands, thy Money; thy Trade, which hath cost thee so many careful thoughts, and yielded thee so many Refreshments, shall be thine no longer: Death will strip thee out of all these, and leave thee naked.

Thou hast also, since thou becamest mine, contracted ma∣nifold Relations in the World, which I know are dear unto thee. I know it by costly experience: How hast thou made me to wear and wast my self in Labours, Cares, and Watchings for them? But if thou wilt be gone, all these must be left exposed, God knows to what Wants, Abuses, and Miseries: for I can do nothing for them or my self, if once thou leave me. Thus it charms and pleads: thus it lay∣eth as it were violent hands upon the Soul, and saith, O my Soul, thou shalt not depart. It hangs about it much as the Wife and Children of good Galeacius Carracciolus did about him, when he was leaving Italy to go to Geneva (a lively Emblem of the Case before us.) It saith to the Soul as Ioab did to David, thou hast shamed my face this day, in that thou lovest thine Enemy Death, and hatest me thy friend. O my Soul, my Life, my Darling, my Dear and only one, let nothing but unavoidable necessity part thee and me. All this the Flesh can plead, and a great deal

more than this, and that a thousand times more powerfully and feelingly than any words can plead the case. And all its Arguments are backt by sense: Sight and Feeling attest what Nature speaks.

II. The Pleas of Faith in behalf of Death.

Let us in the next place weigh the Pleas and Reasons, which, notwithstanding all this, do overpower and prevail with the Believing Soul to be gone, and quit its own Body, and return no more to the Elementary World.

And thus the power of Faith and Love, enable it to reply.

My dear Body, the Companion and Partner of my Com∣forts and Troubles in the days of my Pilgrimage on earth, great is my love, and strong are the Bonds of my affections to thee. Thou hast been tenderly, yea, excessively beloved by me: my cares and fears for thee have been unexpressi∣ble: and nothing but the love of Jesus Christ is strong e∣nough to gain my consent to part with thee: thy interest in my affections is great, but as great as it is, and as much as I prize thee, I can shake thee off, and thrust thee aside to go to Christ.

Nor may this seem absurd or unreasonable, considering that God never designed thee for a Mansion, but only a temporary Tabernacle to me: 'tis true I have had some comfort during my abode in thee, but I enjoyed those Com∣forts only in thee, not from thee; and many more I might have enjoyed, hadst thou not been a snare and a clog to me.

'Tis thou that hast eaten up my time, and distracted my thoughts, ensnared my affections, and drawn me under much sin and sorrow. However though we may weep over each other as Accessories to the sins and miseries we have drawn upon our selves, yet in this is our joint relief that the Blood of Christ hath cleansed us both from all sin.

And therefore I can part the more easily and comfortably from thee, because I part in hope to receive and enjoy thee in a far better condition than I leave thee. It is for both our interest to part for a time: for mine, because I shall there∣by be freed and delivered from sin and sorrow, and imme∣diately obtain rest with God, and the satisfaction of all my

desires in his presence and enjoyment, which there is no other way to obtain, but by separation from thee: and why should I live a groaning burthened restless life always, to grantifie thy fond and irrational desires? If thou lovedst me, thou would'st rejoice, and not repine at my happiness. Parents willingly part with their Children at the greatest distance for their preferment, how dearly soever they love them: and dost thou envy or repine at mine? I lived many Months a suffocating obscure life with thee in the Womb, and neither thou nor I had ever tasted or experienced the Comforts of this World, and the various Delights of sense, if we had not cast the Secundine, and strugled hard for an entrance into this World. And now we are here, alas, though thou art contented to abide, I live in thee, but as we both lived in the Womb, an obscure and uneasie, and unsuitable life. Thou canst feed upon material bread, and delight thy self amidst the variety of sensitive Objects thou findest here; but what are all these things to me? I cannot subsist by them; that which is food to thee, is but Chaff, Wind, and Vanity to me. If I stay with thee, I shall be still sinning, and still groaning: when I leave thee, I shall be immediately freed from both, and arrive at the summ and perfection of all my hopes, desires, and whatsoever I have aimed at, and laboured for, in all the duties of my life. Let us therefore be content to part.

Shrink not at the horrour of a Grave: 'tis indeed, a dark and solitary house, and the days of darkness may be many: but to thee, my dear Companion, it shall be a Bed of rest: Yea, a perfumed Bed, where thy Lord Jesus lay bef••••e thee. And let the time of thy abode there, be never so long, thou shalt not measure it, nor find the least redious∣ness in it. A thousand years there, shall seem no more in the Morning of the Resurrection, than the sweetest Nap of an hour long seemed to be, when I was wont to lay thee upon thy Bed to rest.

The worms in the Grave shall be nothing to thee, nor give thee the thousandth part of that trouble that a Flea was wont to do. And though I leave thee, Jesus Christ shall watch in the mean time over thy dust, and not suffer a grain of it to be lost. And I will return assuredly to thee again at the

time appointed: I take not an everlasting farewel of thee, but depart for a time, that I may receive thee for ever. To conclude, there is an unavoidable necessity of our parting; whether willing, or unwilling, we must be separated: but the consent of my will to part with thee for the enjoyment of Jesus Christ, will be highly acceptable to God, and as a lump of Sugar to sweeten the bitter cup of death to us both.

This, and much more the gracious Soul hath to say for its separation from the Body, by which it is easie to discern where the gain and advantage of death lies to all Believers! and consequently how much it must be every way their in∣terest to be unbodied.

Argument II.

TO be weary of the Body upon the pure account and reason of our hatred of sin, and longing desires after Jesus Christ, argues strongly grace in truth, and grace in strength: it is both the Test of our sincerity, and the measure of our attainment, and maturity of grace; and upon both ac∣counts highly covetable by all the people of God.

It is so great an evidence of the truth of grace, that the Scriptures have made it the descriptive periphrasis of a Christi∣an: so we find it in 2 Tim. 4.8. the Crown of life is there promised to all them that love the appearance of Christ: (i.e.) those that love to think of it, that delight to steep their thoughts in Subjects belonging to the other World: and cast ••••ny a yearning look that way, and 2 Pet. 3.12. they are described to be such as are looking for, and hastening to the co∣ming of the day of God. Their earnest expectations and longings do not only put them upon making all the hast they can to be with Christ; but it makes the interposing time seem so tedious and slow, that with their most vehement wishes and desires, they do what they can to accelerate and hasten it, as Rev. 22. Come Lord Iesus, come quickly, Lovers hours, saith the Proverb, are full of Eternity O said, Mr. Rutherford;

That Christ would make long strides O that he would fold up the Heavens as an old Cloak, and shovel time and days out of the way!

Such desires as these can spring from none but

gracious and renewed Souls: for Nature is wholly disaffected to a removal hence upon such Motives and Considerations as these: if others wish at any time for death, 'tis but in a Pet, a present passion provoked by some intollerable anguish, or great distress of nature. But to look, and long, and hasten to the other World, out of a weariness of sin, and an hearty willingness to be with Christ, it supposes necessarily a deep-rooted hatred of sin, abhorring it more than death it self, the greatest of natural evils: and a real sight of things invisible by the eye of Faith, without which it is impossible any mans heart should be thus framed and tempered.

And as it evidenceth the truth, so also the strength and maturity of Grace: for alas! How many thousands of gra∣cious Souls that love the Lord Jesus in sincerity, are to be found quite below this temper of mind. O 'tis but here and there one among the Lords own people that have reached this height and eminence of Faith and Love: it is with the fruits of the Spirit just as it is with the fruits of the earth; some are green and raw, others are ripe and mellow: the first stick fast on the Branches; you may shake and shake again, and not one will drop; or as those fruits that grow in the Hedges with their Coats and Integuments enwrapping them, as Nuts, &c. You may try your strength upon them, and sooner break your Nails, than disclose and separate them; so fast and close do their husks stick to them: but when time and the influences of Heaven have ripened and brought them to their perfection, the Apples drop into your hands without the least touch, and the Nut falls out of its Case of its own accord: So, much so, doth the Soul part from its Body when it is maturated, and come to its strength and vigour.

Argument III.

IT may greatly prevail upon the Will and Resolution of a Believer to adventure boldly and chearfully upon Death, that our Bodies, of which we are bereaved and deprived by death, shall be most certainly, and advantageously restored to us by the Resurrection. The Resurrection of the Dead,

is the encouragement and consolation of the dying. The more our Faith is established in the Doctrine of the Resurrection, the more we shall surmount the fears of dissolution. If Paul urged it as an Argument to reconcile Philemon to his Servant Onesimus, v. 15. That he therefore departed for a season, that Philemon might receive him for ever: the same Argument may reconcile every Believer to death, and take off the pre∣judice of the Soul against it. You shall surely receive your Bodies again, and enjoy them for ever.

Now the Doctrine of the Resurrection is as sure in it self, as it is comfortable to us: the depth and strength of its foun∣dation, fully answers to the height and sweetness of its con∣solation: be pleased to try the two pillars thereof, and see which of them may be doubted or shaken, Matth. 22.29. You err (saith Christ to the Sadduces, who denied this Do∣ctrine) not knowing the Scriptures and the Power of God: this is the ground and root of their error, not knowing the Scrip∣tures and the Power of God: q d. did you know and be∣lieve the Scriptures of God, and the Power of God; you would never question this Doctrine of the Resurrection, which is built upon them both. The Power of God con∣vinceth all men that know and believe it, that it may be ••o, and the Scriptures of God convince all that know and believe them, that it must be so: as for his Power, Who can doubt it? At the Command and fiat of God, the Earth brought forth every living Creature after his kind, Gen. 1.24, 25. at his Command Lazarus came forth, Iohn 11.43. And was there not as much difficulty in either of these, as in our Re∣surrection? By this Power our Souls were quickened and raised from the death of sin and guilt, to the Spiritual life of Christ, Eph. 1.19. and is it not as easie to raise a dead Body, as a dead Soul? But what stand I arguing in so plain a Case, when we are assured this mighty Power is able to subdue all things to it self, Phil. 3.21.

And then, for his promise, that it shall be so, What can be plainer! See 1 Thes. 4.15, 16. This we say unto you by the Word of the Lord, &c. (i.e.) In the Name, or Auhority of the Lord, and by Commission and Warrant from him, he first opens his Commission, shews his Credentials, and

then publishes the comfortable Doctrine of the Resurrecti∣on, and the Saints preheminence to all others therein.

Well then, what remains in death to fright and scare a Believer? is it our parting with these Bodies? Why, it is not for ever that we part with them; as sure as the power and promises of God are true, firm and sufficient to accomplish it, we shall see and enjoy them again. This comforted Iob, chap. 19.25, 26. over all his diseases, when of all his enjoy∣ments that once he had, he could not say, my Friends, my Children, my Estate; yet then he could say, my Redeemer. When he looked upon a poor, wasted, withered loathsome Body of his own, and saw nothing but a Skeleton, an Image of death; yet then could he see it a glorious Body by view∣ing it believingly in this glass of the Resurrection. So then, all the damage we can receive by death, is but the absence of our Bodies for a time, during which time, the Covenant-relation betwixt God and them holds good and firm, Matth. 22.32. He therefore will take care of them, and in due time restore them with marvellous improvements, and endowments to us again, divested of all their infirmities, and cloathed with Heavenly qualities and perfection, 1 Cor. 15.43, 44. And in the mean time the Soul attains its rest and happiness and satisfaction in the blessed God.

Argument IV.

THE consideration of what we part from, and what we go to, should make the medium by which we pass from so much evil, to so great good, lovely and desireable in our eyes, how unpleasing or bitter soever it be in it self.

No man desires Physick for it self. There is no pleasure in bitter Pills and loathsome Potions, except what rises from the end, viz, the disburthening of Nature, and recovery of health: and this gives it a value with the Sick and pained. Under a like consideration is death desired by sick and pain∣ed Souls, who find it better to dye once, than groan under bur∣thens continually.

Death is certainly the best Physician next and under Jesus Christ, that ever was employed about them; for it cures ra∣dically and perfectly; so that the Soul never relapses any

more into any distemper. Other Medicines are but Anodynes, or at best they relieve us but in part, and for a time; but this goes through the work, and perfects the cure at once. Methinks that Call of Christ which he gives his Spouse in Cant. 4.8 (Come with me from Lebanon (my Spouse) with me from Lebanon: look from the top of Amana, from the top of Shenir and Her∣mon from the Lions dens, from the Mountains of Leopards.) scarce suits any time so well as the time of death. Then it is that we depart from the Lions Dens, and the mountains of Leopards, places uncomfortable and unsafe. More particularly, at death the Saints depart.

• 1. From defiling corruptions in••o 1. Perfect purity.
• 2. From heart sinking sorrows in••o 2. Fulness of joy.
• 3. From entangling temptations in••o 3. Everlasting freedome.
• 4. From distressing persecutions in••o 4. Full rest.
• 5. From pinching wants in••o 5. Universal supplies.
• 6. From distracting fears in••o 6. Highest security.
• 7. From deluding shadows in••o 7. Substantial good.

1. From defiling corruptions into perfect purity. No sin hangs about the separated, though it do about the sanctified Soul. They come out of the Body suitable to that cha∣racter and encomium, Cant. 4.7. Thou art all fair, my love, there is no spot in thee. It doth that for the Saints which all their graces, and duties, all their mercies and afflictions could never do. Faith is a great purifier, Communion with God a great cleanser, sanctified afflictions a Refiner's fire and Fuller's Soap, these have all done their parts, and been useful in their places; but none of them nor altogether per∣fected this cure till death come; and then the work is done, and the cure perfected.

All Weeping, all Praying, all Believing, all Hearing, all Sacraments, all the means and instruments in the World, cannot do what death will do for thee. One dying hour will do what ten thousand praying hours never did, nor could do. In this hour the design of all those hours is ac∣complished; as he that is dead by mortification is at present freedom from sin, in respect of imputation and dominion, Rom. 6.7. so he that being justified and mortified is dead

naturally; is immediately freed from the very indwelling and existence of sin in him. We read of the washing of the Robes of the Saints in Rev. 7.14. The blood of the Lamb cleanseth them from every spot, but it doth it gradually. The last spot of guilt indeed was fetcht out by one act of justification, but the last spot filth is not fetcht out till the time of their dissolution, when they are come out of the A∣gonies of death (which the Scripture calls great tribulation) then and not till then are they perfectly cleansed. Sin brought in death, and death carries out sin.

O what a pure lovely shining Creature is the separated Spi∣rit of a Just man! How clear is its Judgment, how ordinate its will, how holy, and altogether heavenly, are all its affecti∣ons now; and never till now it feels it self perfectly well, and as it would be.

2. From heart-sinking Sorrows, into fulness of Joy. The life we now live is a groaning life, 2 Cor. 5.2. where is the Christian that if his inside could be seen, and his heart laid naked; would not be found wounded from many hands? From the hand of God, of Enemies, of Friends, of Satan: but especially by the hands of its own Corruptions. Christ our Head was stiled a man of sorrows, from the multitude of his Sorrows; and it is the lot of all his to be in a state of sorrow in the Body. In the World (saith he) you shall have trouble. When I consider how often the Candle of Sorrow is held to the thread of life; I justly wonder how it is pro∣tracted to such a length. What Friend, what Enjoyment had we ever in this World, from which no sorrow, nay, many Sorrows have not sprung up to us? And if the best Comforts bring forth Sorrows, What do the worst things we meet with here, bring forth? I suppose, there are many thousands of God's People this day in the World, that have as much reason to assume the same new Name that Naomi did, and say, call me Marah. Look as Day and Night di∣vide all time betwixt them; so do our Comforts and our Sorrows; only with this difference, That our Nights of Sorrow like Winter Nights, are long, cold, and dark; and our days of Comfort short, and frequently over-cast.

But when we put off these Bodies, we put off our mourn∣ing Garments with them, and shall never sorrow any more: thenceforth God wipes away all tears from his Peoples eyes, Rev. 21.4. and that is not all, but they enter into their Ma∣sters Joy, even fulness of joy and pleasures for evermore. Groans are turned into Triumphs, and Sighs and Tears into joyful Acclamations and Songs of praise. O that we were once made sensible throughly of the advantages that come by this exchange.

3. From entangling Temptations, into everlasting Free∣dom. 'Tis this Body, and the interest, and concerns of it, up∣on which Satan raises most of his Batteries against our Souls: 'tis our Flesh that causeth our Soul to sin: and whilst the Soul dwells in the Body, it is within Satans reach to tempt and defile and trouble it. O what grievous things do the best Souls endure and suffer on this account?

Temptations are of two sorts: Ordinary and mediate by Satans exciteing and manageing our Corruptions, by pre∣senting Objects to them; or extraordinary and immediate, like fiery darts shot immediately out of Hell into the Soul, which puts it all into a flame and Combustion: Of the for∣mer you read in Iam. 1.14. the latter in Eph. 6.16. and up∣on the account of the one and other the People of God are weary of their lives: think what a grief it must be to a Soul that loves God, to feel in it self such things as militate against and wound the Name and Honour of God, which is, and ought to be dearer to it than its life.

But by the door of Death every gracious Soul makes it escape from the tempting power of Satan: he can no more touch or affect the Soul with any temptation, than we can batter the Body of the Sun with Snow-balls: for as Sa∣tan can have no access to that place of Blessedness, where the Souls of the Saints are; so if he could, he can find no∣thing in them to fasten a temptation upon. The Schoolmen give this as the reason, why the Saints in Heaven are impecca∣ble, because all their thoughts and affections are everlasting∣ly fixed in, and imployed about the blessed God; whose face they continually behold in Glory.

4. From distressing Persecutions into full and perfect rest. As Death sets us free from the Power of Satan, so from the reach of all Persecutors, There the wicked cease from troubling, and there the weary are at rest: as it is in Iob 3.17. The price of one Ahab who had sold himself to work wickedness, was a stock sufficient to purchase many years trouble to all Israel, 1. King 18.17. Wicked men are as the unquiet troubled Sea, which cannot rest, Isai. 57.20. They cannot rest from troubling the Saints, till they cease to be wicked, or to live: when God puts out the Candle of their lives, they are silent in dark∣ness, 1 Sam. 2.9. And when God puts out the Candle of our life, we are at rest, though they rage never so much in this World. Death is the Saints quietus est; their full and final discharge from persecuting Enemies. When we are dying, we may say, as Psal. 9.6. O thou Enemy, Destructions are come to a perpetual end.

God may put an end to these Persecutions before Death, and such a time according to promise is to be expected, when our officers shall be peace, and our Exactors Righteousness, Isa. 60.17. but if the accomplishment of the promise be reserved for Ages to come, and we must spend our days under the oppression of the wicked; yet this is our comfort, we know when we shall be far enough out of their reach.

5. From pinching wants to universal Supplies. This is the day in which the Lord abundantly satisfies the desires, and supplies the needs of all his people: there are two sorts of wants upon the People of God, Spiritual and Temporal.

Spiritual wants are the just Complaints of all gracious Souls. You read, 1 Thes. 3.10. of that which is lacking in the Faith of the Saints: there are none but find many things lacking to the perfection of every Grace: Our knowledge of God wants clearness and efficacy: Our Love to God fervour and constancy: our Faith wants strength and stability: Dark∣ness mixes it self with our knowledge, deadness with our love, Unbelief with the purest acts of Faith. Go where you will, you shall find Gods People every where complaining of their Spiritual wants; One of a dark head, another of a dead heart, another of a treacherous Memory. Thus they are loading one another with their Complaints.

Temporal; outward wants pinch hard also upon many of Gods People: the greatest number of them consist of the Poor of this World, Iam. 2.5. Those whose Souls are dis∣charged and acquitted by God, whose Debts are paid by Je∣sus Christ, may yet be intangled in a brake of Cares and Troubles in the World, and not know which way to turn themselves in their straits and difficulties. But by death the Saints pass from all their wants inward and outward to a state of compleat satisfaction, where nothing is lacking: from that day all their Spiritual wants are supplied, for they are now arrived to the measure of the stature of the fulness of Christ, to a perfect man, Eph. 4.13. Now that which is perfect is come, and all that was in part is done ••way, 1 Cor. 13.10.

And for outward wants they shall feel them no more: for putting off the Body, we must needs put off all cares and concerns about it. Meats for the Belly, and the Belly for Meats, God shall destroy both it and them, 1 Cor. 6.13.

6. From distracting fears, into highest security and rest of thoughts for ever more. The fears of God's People are either about their Souls or about their Bodies: the fears they have about their Souls are inexpressible. Two things especially exercise their fears about their Souls. (1) Whether they be really united to Christ. (2) Whether they shall be able to continue and persevere in the ways of Christ to the end: they are afraid of their sincerity and of their stability: and these fears accompany many of Gods People from their Regeneration to their Dissolution. O what would they not give, what would they not do, yea, what would they not endure to get full satisfaction in those things! Every working of Corru∣ption, every discovery made by Temptation, puts them in∣to a fright, and makes them question all that ever was wrought in them.

And as their fears are great about the inward man, so also about the outward man; especially when such bloody pre∣parations seem to be making by the same Enemies that have acted such, and so many bloody Tragedies already in the World.

But at death they enter into perfect peace and security, Isai 57.2. No wind of fear shall ever ruffle and disturb their Souls, and put them into a storm any more.

7. From deluding shadows into substantial good. This World is the World of Shadows, and delusive appearances. Here we are imposed upon and baffled by empty and deceit∣ful Vanities. All we have here, is little else but a Dream: at death the Soul awakes out of its Dream, and finds it self in the World of Realities, where it feeds upon substantial good to satisfaction, Psal. 17.15.

Now the advantages accrewing to the Soul by death, be∣ing so great, and many; though the Medium be harsh and ungrateful in it self, yet there is all the reason in the World, we should covet it for the benefits that come by it.

Argument V.

THe foretasts we have had of Heaven already in the Bo∣dy, should make all the Saints long to be unbodied for the full and perfect fruition of that Joy; seeing it cannot be fully and perfectly enjoyed by the Soul, till it hath put off the Body by death.

That there are Praelibations, First-fruits, and Earnests of future glory given at certain seasons to Believers in this life, is put beyond all doubting, not only by Scripture-Testimo∣nies, but frequent experiences of God's People. I speak not only with the Scriptures, but with the clear experience of many Saints; when I say, there are to be felt and tasted, even here in the Body, the Earnests of our Inheritance, Eph. 1.14. The first-fruits of the Spirit, Rom. 8.23. The sealing of the Spirit, Eph. 1.13. The very Ioy of the Lord, 1 Pet. 1.8. of the same kind, though in a remisser degree with that of the glorified.

That the fulness of this joy cannot be in us whilst we ta∣bernacle in Bodies of flesh, is as plain. When Moses desired a sight of that face which the spirits of just men made perfect, do continually behold and adore, the Answer was, No Man can see my face and live, Exod. 33.18, 19, 20. q. d. Moses, Thou askest a great thing, and understandest not how unable thou

art to support that which thou desirest: should I shew thee my Glory in this compounded state thou now art, it would confound thee, and swallow thee up. Nature, as now constituted, cannot support such a weight of Glory: a Ray, a glimpse of this light overpowers Man, and breaks such a clay Vessel to pieces: which is the reason why the Resurre∣ction must intervene betwixt this state, and that of the Bo∣dies glorification.

And it is not to be doubted, but one main end and reason why these foretasts of Heaven are given us in the Body, is to embolden the Soul to venture through death it self for the full enjoyment of those Delights and Pleasures. They are like the Grapes of Eshcol to the faint-hearted Israelites; or the sweet Wines of Italy to the Gauls, which once tasted made them restless till they had conquered that good Coun∣trey where they grew, Rom. 8.23. We which have the first-fruits of the Spirit, even we our selves, do groan within our selves, waiting for the Adoption, viz. The Redemption of our Bodies.

Well then, reflect seriously upon those sweet tastes that you have had of God and his love in your sincere and secret addresses to him, and converses with him. What an holy forgetfulness of all things in this World hath it wrought! How insipid and tastless hath it rendered the sweetest Crea∣ture-enjoyments! What willingness to be dissolved for a more full fruition of it! God this way brings Heaven nigh to your Souls, out of design to overcome your Reluctancies at death, through which you must pass to the enjoyment of it. And after all those sights and tastes both of the truth and goodness of that state, shall we still reluctate and hang back, as if we had never tasted how good the Lord is! O you may justly question, whether you ever had a real taste of Jesus Christ; if that taste do not kindle Coals of fire in your Bo∣somes: I mean ardent longings to be with him, and to be sa∣tiated with his love.

If you have been priviledged with a taste of tha•• hidden Manna, with the sight of things invisible, with Joys unspeak∣able and full of glory; and yet are loth to be gone to the fountain, whence all this flows: certainly you herein both cross the design of the spirit in giving them, and cast a vile

disgrace and reproach upon the blessed God, as thinking there is more bitterness in death, than there is sweetness in his presence. Yea, it argues the strength of that unbelief which still remains in your hearts, that after so many tastes, and tryals as you have had, you still remain doubtful and hesi∣tating about the certainty and reality of things invisible.

O what adoe hath God with his froward and peevish Children! If he had only revealed the future state to us in his Word, as the pure Object of Faith, and required ••s to die upon the meer credit of his promise, without such Pawns, Pledges, and Earnests, as these are; were there not reason enough for it? But after such, and so many wonderful and amazing Condescentions, wherein he doth, as it were, say, Soul, if yet thou doubtest, I will bring Hea∣ven to thee, thou shalt have it in thy own hand, thy eyes shall see it, thy hands shall handle it, thy Mouth shall taste it; how inexcusable is our Reluctancy?

Argument VI.

IT should greatly fortifie the People of God, against the fears of Dissolution, to consider that death can neither destroy the being of their Souls by Annihilation, nor the hopes and expectations they have of blessedness by disappointment and frustration, Prov. 14.32. The Righteous hath hope in his death. Though all earthly things fail at death (upon which account dying is expressed by failing, Luke 16.19.) Yet neither the Soul, nor the well grounded hopes can fail. The Anchor of a Believers hope is firm and sure, Hebr. 6.18. It will not come home in the greatest Storm, that can beat upon the Soul. For (1) God hath foreknown and chosen them to Salvation before the World was, 1 Pet. 1.2, And this Foundation of God standeth sure, having this Seal, the Lord knoweth who are his, 2 Tim. 2.19. His Decrees are as firm as Mountains of Brass, Z••ch. 6.1. (2) God hath justified their persons, and therein destroyed the power of death over them, 1 Cor. 15.55, 56, 57. O death, where is thy Sting? O Grave, where is thy Victory? The sting of death is s••n, the strength of sin is the Law. If all the hurtful power of death lies in sin, and all the destructive power of sin rises from the Law; then neither death, nor sin, have

any power to destroy the Believer in whom the Righteous∣ness of the Law is fulfilled, Rom. 8.4. Namely, by the imputa∣tion of the Righteousness of Christ to them, in respect of which they are as righteous, as if in their own persons they had perfectly obeyed all its Commands, or suffered all its Penalties. Thus death loseth its sting, its Curse, and killing power over the Souls of all that are in Christ. (3) God hath sanctified their natures, which sanctification is not only a sure evidence of their Election, and Iustification, 2 Thes. 1.5, 6. Rom. 8.1. but a sure Pledge of their Glorification also, 2 Cor. 5.4, 5. Yea, (4) He hath made a sure and an ever∣lasting Covenant with Believers, and among other gracious Priviledges, thereby conferred upon them, death is found in the Inventory, 1 Cor. 13.21. Death is yours; to die is gain to them: it destroys their Enemies, and the distance that is betwixt Christ and them. (5) He hath sealed them to this Glory by the Holy Spirit, Eph. 4.30. So that their hopes are too firmly built to be destroyed by death: and if it can∣not destroy their Souls, nor overthrow their hopes, they need not fear all that it can do besides.

Argument VII.

IT may greatly encourage and embolden the People of God to die, considering, that though at death they take the last sight, and view of all that is dear to them on earth; yet then they are admitted to the first immediate sight and blessed Vision of God, which will be their happiness to all eternity.

When Hezekiah was upon his supposed Death-bed, he complained, Isa. 38.11. I shall see Man no more with the Inha∣bitants of the World. We shall see thenceforth these Corporeal People no more. We shall see our Habitations and dwelling places no more, Iob 7.9, 10, 11. We shall see our Children and dear Relations no more, Iob 14.21. His Sons come to ho∣nour, and he knoweth it not. These things make death terrible to men; but that which cures all this trouble is, that we shall neither need, nor desire them, being thenceforth ad∣mitted to the beatifical Vision of the blessed God himself.

It is the expectation and hope of this, which comforteth the Souls of the Righteous here, Psal. 17.15. When I awake,

I shall behold thy face in righteousness. Those weak and dim representations made by faith at a distance, are the very joy and rejoycing of a Believers Soul now, 1 Pet. 1.7, 8. but how sweet and transporting soever these Visions of Faith be, they are not worthy to be named in comparison with the immediate and beatifical Vision, 1 Cor. 13.12. This is the very summ of a Believers blessedness: and what it is we cannot comprehend in this imperfect state; only in general, we may gather these Conclusions about it, from the account given of it in the Scriptures.

1. That it will not be such a sight of God as we now have by the mediation of faith, but a direct immediate and intui∣tive vision of God, 1 Joh. 3.2.* 1.2 We shall see him as he is, 1 Cor. 13.12. Then face to face, Which far transcends the vision of faith, in clearness and in comport; this seems to import no less than the very sight of the divince Essence. That which which Moses desired on Earth to see, but could not, Exod. 33.20. nor can be seen by any man dwelling in a Body, 1 Tim. 6.16. nor by unbodied Souls comprehensively, so God only sees himself: our eyes see the Sun which they cannot com∣prehend, yet truly apprehend. God will then be known in his Essence, and in the glory of all his Attributes: this sight of the Attributes of God, gives the occasion and matter of those ascriptions of Praise and Glory to him, which is the proper imployment of glorified Souls, Rev. 4.11. and Rev. 5 12, 13. Which is the proper imployment of Angels, Isai. 6.3. O how different is this from what we now have through Faith, Duties, and Ordinances? See the difference betwixt knowledge by reports, and immediate sight in that example of the Queen of the South, 1 Kings 10.5. The former only ex∣cited her desires, that latter transported and rapt her very S••ul.

Some may think such a vision of God to exceed the abili∣ties of nature, and capacity of any Creature. But as a learn∣ed man rightly observes,* 1.3 if the divine Nature be capable of union with a Creature, as its evident it is in the person of Christ, it is also capable of being the object of vision to the Creature; beside, we must know the light of glory hath the same respect to this blessed vision; that assisting grace hath to

the acts of Faith and Obedience, performed here on Earth. It is a comforting-Soul-strengthening light, not to dazle and o∣ver-power; but comfort, strengthen, and clear the eye of the Creatures understanding, Rev. 2.28. I will give him the morning star, Lumen confortans, and Psal. 36.9. in thy light we shall see light▪

2. It will be a satisfying sight, Psa. 17.15. So perfectly quiet∣ing and giving rest to the Soul in all its powers that they nei∣ther can proceed nor desire to proceed any farther. The un∣derstanding can know no more, the will can will no more; the affections of joy, delight, and love are at full rest and quiet in their proper center. For all good is in the chiefest good eminently; as all the light of the Candles in the World is in the Sun, and all the Rivers in the World in the Sea. That which makes the Understanding, Will, and Affections move farther, as being restless, and unsatisfied in all discoveries and enjoyments here, is the limited and imperfect nature of things we now converse with; as if you being a great Ship that draws much Water into a narrow and shallow River, she can neither sail, nor swim but is presently aground; but let that Ship have sea room enough, then she can turn and Sail before the wind, because there is depth of Water, and room enough: So 'tis here, all that delighted, but could never satisfie you in the Creature, is eminently in God. And what was imperfectly in them is perfectly to be enjoyed in him 1 Cor. 15.28. God shall be all in all, the comforts you had here were but drop by drop, inflaming, not satisfying the appetite of the Soul. But then the Lamb which is in the midst of the Throne shall feed them, and lead them unto fountains of living Waters, Rev. 7.17. The object fills the faculties.

3. It will be an appropriating vision of God, you shall see him as your own God and proper portion. Else it could ne∣ver be a satisfying vision, Iob 19.27. Whom I shall see for my self: Not look on him as anothers God, but as my God and Portion for ever. Balaam saw Christ by a spirit of prophecy; but he had no comfort, because no interest in him, Numb. 24.17. The wicked shall see him, but without joy, yea with weep∣ing eyes and gnashing of teeth because they cannot see him as their Lord, Luke 13.28. 'Tis but a poor comfort to star∣ving

beggars to stand quivering and famishing in the streets in a cold dark night, and see the lights in the bridegrooms house, the noble Dishes served in, and to hear the Musick and mirth of the Guests that feast within. Here it will be as clear that he is our God, as that he is God. Assurance is that which many Souls have desired, prayed, and panted for, but cannot attain. There be many rubbs and stumbling blocks in the way to that sweet enjoyment; but here we find what we have been so long seeking: there be no doubts, scruples, objections, puzling cases to exercise your own, or others thoughts. But as these did arise from one of these grounds viz, the working of corruption, the efficacy of temptation, or divine withdrawments, and the hidings of Gods face: so all these being removed perfectly and for ever in that state, the Heavens must needs be clear, and not a cloud of doubt, or fear to be seen for ever.

4. It will be a deeply affecting sight, your eye will now so affect your hearts as they were never affected before. The first view of God will snatch away your hearts to him, as a greater flame doth the less. Love will not now distill from the heart as Waters from a cold Still, but gush out as from a Sluce or flood-Gate pulled up. The Soul will not move af∣ter God so deadly and slowly as it doth now, but be as the Chariots of Aminadab Can. 6.12 We may say of the frāmes of our hearts there, compared with what they are here, as it is said, Deut. 12.8, 9. You shall not love or delight in God as you do this day. If the perfection of that state would ad∣mit shame or sorrow; how should we blush and mourn in Heaven to think how cold our love, and how low our de∣lights in God were on Earth? 1 John 4.16. God is love, and he that dwelleth in love, dwelleth in God. Look as Iron put into the fire becomes all fiery; so the Soul dwelling in the God of love, becomes all love, all delight, all joy. O what trans∣ports must that Soul feel that abides under the line of love! feels the perpendicular beams of electing, creating, redeem∣ing, preserving love beating powerfully upon it, and melting it into love. See some of their transports, Rev. 5.13, 14.

5. It will be an everlasting vision of God, 1 Thes. 4.17. So shall we be ever with the Lord, [ever with the Lord] who can find words to open the deep sence of these few words: Vacabimus & videbimus, videbimus & amabimus, amabimus & laudabimus in fine fine fine, said blessed Austine; This is the ever∣lasting Sabbath, which hath no night, Rev. 22.4, 5. The eternal happiness purchased for the Saints by the invaluable blood of Christ. If one hours enjoyment of God in the way of faith be so sweet, and no price can be put upon it, nothing on earth taken in exchange for it; what must a whole Eternity in the immediate, and full visions of that blessed face in Heaven be!

Well then, if such sights as these immediately succeed the sight you have on Earth, either by sense of things natural, or by reason of things intellectual, or by faith of things spiritual: who that believes the truth and expects the fulfilling of such promises as these, would not not be willing to have his eyes closed by death, as soon as God shall please? I have read of an holy man that had sweet Communion with God in Pray∣er, who in the close of his duty cryed out, claudimini oculi mei, claudimini, &c. be shut, O my eyes, be shut, you shall never ••ee any thing on Earth, like that I have now seen. Ah little do the Friends of dead Believers think what visions of God, what ravishing sights of Christ, the Souls of their Friends have, when they are closing their eyes with tears.

Argument VIII.

THE consideration of the evil days that are to come, should make the people of God willing to accept of an hiding place in the grave, as a special favour from God.

It is accounted an act of favour by God, Isa. 57.1, 2. to be taken away from the evil to come. ••••ere are two kinds of e∣vils to come, the evil of sin, and the evil of sufferings. Sins to come are terrible to gracious hearts, when temptations shall be at their height and strength. O what warping and shrinking, what dissembling, yea, downright denying the known truths and ways of God, may you see every where?

Many consciences will then be wounded and wasted. Many scandals and rocks of offence will be rolled into the way of godliness. Christ will be exposed and put to open shame. Should we only be spectators of such Tragedies as these, it were enough to overwhelm a gracious and tender heart: but what upright heart is there without fears, and jealousies of being brought under the guilt of these evils in it self, as well as the shame and grief for them in others? O it were a thou∣sand times better for you to die in the purity and integrity of your consciences; than to protract a miserable life without them. O think what a world it is that you are like to leave behind you in respect of sin to come.

And as there are many evils of sin to come; so there are many evils of sufferings coming on, The days of visitation are come, the days of recompence are come, and Israel shall know it. Hos. 9.7. All the sufferings you have yet met with, have been in Books and Histories; you never saw the Martyrdome of the Saints, but in the Pictures and Stories. But you will find it quite another thing to be the Subjects of these cruelties, than to be the meer Readers or Relators of them. 'Tis one thing to see the painted Lion on a sign Post, and another to meet the living Lion roaring upon you. Ah! little do we ima∣gine how the hearts of men are convulst, what fears, what faintings invade their Spirits when they are to meet the King of terrors, in the frightful formalities of a violent death.

The consideration of these things will discover to you the reason of that strange wish of Job, chap. 14. v. 13. Oh that thou wouldst hide me in the Grave, that thou wouldst keep me in secret until thy wrath be past. And it deserves a serious thought, that when the holy Ghost had in Rev. 14.9, 10, 11, 12. described the miserable plight of those poor Souls, who being overcome by their own fears, and the love of this this World, should plunge themselves first into a deep guilt, by compliance with Antichrist, and receiving his mark: then into an Hell upon Earth, the remorse and horrour of their own consciences, which gives them no rest day nor night; he immediately subjoyns, v. 13. Blessed are the dead that dye in the Lord, yea from henceforth, saith the spirit, &c. Oh 'tis a special blessing and favour to be hid out of the way of those temptations and torments in a seasonable and quiet grave.

Argument IX.

YOur fixed aversation and unwillingness to die, will provoke God to imbitter your lives with much more affliction than you have yet felt, or would feel if your hearts were more mortified and weaned in this point.

You cannot think of your own deaths with pleasure, no nor yet with patience: Well, take heed, lest this draw down such troubles upon you, as shall make you at last to say with Iob, chap. 10. v. 1. My Soul is weary of my life. An expression much like that, 2 Sam. 1.9. Anguish is come upon me, because my life is whole in me. My Soul is hardened, or become cruel a∣gainst my life as the Chaldee renders it.

There is a twofold weariness of life, one from an excel∣lency of spirit, a noble principle, the ardent love of Jesus Christ, Phil. 1.23. I desire to be dissolved, and to be with Christ. Another from the meer pressures of affliction and anguish of Spirit, under heavy and successive stroaks from the hand of God and men. Is it not more excellent and desireable to groan for death under a pressure of love to Christ, than of afflictions from Christ?

I am convinced that very many of our afflictions come up∣on this score and account to make us willing to dye.

Is it not sad that God is forced to bring death upon all our comfortable and desireable things in this World, before he can gain our consents to be gone? Why will you put God upon such work as this? Why cannot he have your hearts at a cheaper rate? If you could dye, many of your comforts for ought I know might live. Had Iacob come to Absalom when he sent for him the first, or second time: Absalom had never set his field of Barly on fire, 2 Sam. 14.30. And if we were more obedient to the will of God in this matter, 'tis likely he would not consume your health, and Estates, and Relations, with such heavy str••••ks as he hath done, and will yet farther do except your wills be more compliant.

Alas! To cut off your comforts one after another, and make you live a groaning life, the Lord hath no pleasure in it; but rather he had you should lose these things, than that

he should lose your hearts on Earth, or company in Heaven: Impatiens aegrotus crudelem facit Medicum.

Argument X.

THe decree of death cannot be reversed, nor is there any other ordinary passage for the Soul into Glory, but through the gates of death. Heb. 9.27. It is appointed for all men once to die, but after that the Iudgment. There is but one way to pass out of the obscure suffocating life in the Womb, into the more free and nobler life in the World, viz. through the Throes and Agonies of Birth: And there is ordinarily but one way to pass from this sinning, groaning life we live in this World, to the enjoyment of God and the Glory above; but through the Agonies of death. You must cast as it were your Se∣cundine once again, I mean this vile body, before you can be happy. Heaven cannot come down to you, you cannot see God and live, Exod. 33.20. It would certainly confound and break you to pieces like an earthen Pitcher, should God but ray forth his Glory upon you in the state you now are: and it is sure you cannot expect the extraordinary savour of such a translation as Enoch had, Hebr. 11.5. Or as those Believers shall have, that shall be found alive at Christ's co∣ming, 1 Thes. 4.17. You must go the common road that all the Saints go: but though you cannot avoid, you may sweet∣en it. God will not reverse his Decree; but you may, and ought to arm your selves against the fears of it. Ahashuerus would not re-call the Proclamation he had emitted against the Iews, but he gave them full liberty to take up arms to defend themselves against their Enemies. 'Tis much so here, the Sentence cannot be revoked; but yet, he gives you leave, yea, he commands you to arm your selves against death, and defie it, and trample it under the feet of Faith.

Argument XI.

WHen you find your hearts reluctate at the thoughts of lea∣ving the Body, and the comforts of this World, then consider how willingly and chearfully Iesus Christ left Heaven, and the Bosome of his Father, to come down to this World for your sakes, Pr. 8.30, 31. Ps. 40.7. Loe, I come, &c.

O compare the frames of your hearts with his in this point, and shame your selves out of so unbecoming a temper of Spirit.

• (1) He left Heaven and all the Delights and Glory of it, to come down to this World, to be abased and humbled to the lowest; you leave this World of sin and misery to a∣scend to Heaven to be exalted to the highest. He came hither to be impoverished, you go thither to be enriched, 2 Cor. 8.9. yet he came willingly, and we go grudgingly.
• (2) He came from Heaven to Earth, to be made sin for us, 2 Cor. 5.21. we go from Earth to Heaven, to be fully and everlastingly delivered from sin; yet he came more willingly to bear our sins, than we go to be delivered from them.
• (3) He came to take a body of Flesh, to suffer and die in, Heb. 2.24. you leave your Bodies that you may never suffer in, or by them any more.
• (4) As his Incarnation was a deep abasement, so his death was the most bitter death, that ever was tasted by any from the beginning, or ever shall to the end of the World; and yet how obediently doth he submit to both at the Father's Call, Luke 12.50. I have a Baptism to be baptized with, and how am I straitened till it be accomplished. Ah Christians, your death cannot have the ten thousandth part of that bit∣terness in it, that Christ's had. I remember one of the Martyrs being asked, why his heart was so light at death; returned this answer, because Christs heart was so heavy at his death. O there is a vast difference betwixt one and the other: the Wrath of God, and Curse of the Law, was in his death, Gal. 3.13. but there is neither Wrath nor Curse in your death, who die in the Lord, Rom. 8.1.

God forsook him when he hanged upon the Tree in the Agonies of death, Matth. 27.46. My God, my God, why hast thou forsaken me? But you shall not be forsaken. He will make all your Bed in sickness, Psal. 41.3. He will never leave you, nor forsake you, Heb. 13.5.

Yet he regretted not, but went as a Sheep or Lamb, Isa. 53.7. O reason your selves out of this Reluctancy at death, by this great Example and Pattern of Obedience.

Argument XII.

LAstly, Let no Christian be affrighted at death, considering that the death of Christ, is the death of Death, and hath utterly disarmed it of all its destructive power.

If you tremble when you look upon death, yet you can∣not but triumph when you look believingly upon Christ.

For (1) Christ died (O believer) for thy sins, Rom. 4.25. his death was an expiatory Sacrifice for all thy guilt, Gal. 3.13. so that thou shalt not die in thy sins: the pangs of death may, and must be on thy outward man, but the guilt of sin, and the Condemnation of God shall not be upon thy in∣ner man.

(2) The death of Christ in thy room hath utterly destroy∣ed the power of death, which once was in the hand of Satan. Heb. 2.14. Col. 2.14, 15. his power was not authoritative, but executive: Not as the power of a King but of a Sheriff; which is none at all when a Pardon is produced.

(3) Christ hath assured us, that his Victory over death shall be compleat in our persons. It is already a compleat personal Victory, in respect of himself, Rom. 6.9. he dieth no more, death hath no more Dominion over him. It's an incompleat Victory already as to our persons. It can dis∣solve the Union of our Souls and Bodies, but the Union betwixt Christ and our Souls it can never dissolve, Rom. 8.38, 39. and as for the power it still retains over our dust, that also shall be destroyed at the Resurrection, 1 Cor 15.25, 26. comp. with verses 54, 55, 56, 57. so that there is no cause for any Soul in Christ to tremble at the thoughts of a separa∣tion from the body, but rather to embrace it as a priviledge, death is ours.

O that these arguments might prevail! O that they might at last win the consent of our hearts to go along with death, which is the Messenger sent by God to bring us home to our Fathers house.

But I doubt when all is said, we are where we were, all this suffices not to overcome the Regrets and Reluctancies of Nature; still the matter sticks in our minds, and we cannot conquer our disinclined Wills in this matter. What is the

matter? Where lie the Rubbs and Hinderances? O that God would remove them at last!

* 1.4This is a common Plea with many, I am not ready and fit to die; were I ready I should be willing to be gone.

* 1.5(1) How long soever you live in the Body, there will be somewhat still out of order, something still to do: for you must be in a state of imperfection whilst you remain here, and according to this Plea, you will never be willing to die. (2) Your willingness to be dissolved, and to be with Christ, is one special part of your fitness for death: and till you at∣tain it in some good measure, you are not so fit to die, as you should be. (3) If you be in Christ, you have a fundamental fitness for death, though you may want some circumstantial Preparatives. And as to all that is wanting in your sancti∣fication or obedience now, it will be compleated in a mo∣ment upon your dissolution.

* 1.6Others plead, the desire they have to live, is, in order to God's fur∣ther service by them in this World. O say they, it was David's happiness to die, when he had served his Generation according to the Will of God, Acts 13.36. If we had done so too, we should say with Simeon, `Now lettest thou thy Servant depart in peace.

* 1.7(1) God needs not your hands to carry on his service in the World: he can do it by other hands when you are gone. Many of greater Gifts and Graces than you, are daily laid in the Grave to teach you, God needs no mans help to carry on his Work.

(2) If the service of God be so dear to you, there is higher and more excellent Service for you in Heaven, than any you ever were, or can be imployed in here on earth. O why don't you long to be amidst the thick of Angels and Spirits made perfect in the Temple-Service in Heaven?

* 1.8O but my Relations in the World lie near my heart, what will be∣come of them when I am gone?

* 1.9(1) 'Tis pity they should lie nearer your hearts than Jesus Christ: if they do, you have little reason to desire death indeed.

(2) Who took care of you when death snatcht your dear Relations from you, who possibly felt the same workings of heart that you now do? Did you not experience the truth of that word, Psal. 27.10. When Father and Mother forsaketh me, then the Lord taketh me up: and if you be in the Covenant,

God hath prevented this Plea, with his Promise, Ier. 49.11. Leave thy fatherless Children to me, I will keep them alive, and let their Widows trust in me.

But I desire to live to see the felicity of Zion before I go hence,* 1.10 and the answer of the many Prayers I have sowen for it; I am loth to leave the People of God in so sad a condition.

The publickness of thy Spirit and Love to Zion,* 1.11 is doubt∣less pleasing to God, but it is better for you to be in Heaven one day; than to live over again all the days you have lived in earth in the best times that ever the Church of God enjoy∣ed in this World: the Promises shall be accomplished, though you may not live to see their accomplishment, die you in the faith of it as Ioseph did, Gen. 50.24.

But alas! the matter doth not stick here: this is not the main hinderance; I will tell you where I think it lies. (1) In the hesitancy and staggering of our faith, about the certainty and reality of things invisible. (2) In some special guilt upon the Conscience which appals us. (3) In a negligent and careless course of life, which is not ordinarily blessed with much evi∣dence or comfort. (4) In the deep engagements of our hearts to earthly things: they could not be so cold to Christ, if they were not overheated with other things. Till these Distempers be cured, no Arguments can prosper that are spent to this end. The Lord dissolve all those ties betwixt us and this World, which hinder our consent, and willing∣ness to be dissolved, and to be with Christ, which is far better.

And now we have had a glance, a glimmering light, a faint umbrage of the state of separated Souls of the just in Heaven: It remains, that I shew you somewhat of the state and case of damned Souls in Hell. A dreadful Represen∣tation it is, but it is necessary we hear of Hell, that we may not feel it.

Notes

• * 1.1

  Mr. How in Mrs. Margaret Baxter's Fu∣neral Sermon.
• * 1.2

  Lumen glorie est actual••s il∣lustratio, (i. e.) infl••xus Dei supernaturali•• elevans intel∣lectum ad visi∣onem essentiae divinae. Smi∣••ing. Tract. 2. dis. 6. N. 33.
• * 1.3

  Norton's Or∣thodox cv••n. p. 329.
• * 1.4

  Object. 1.
• * 1.5

  Sol.
• * 1.6

  Object 2.
• * 1.7

  Sol.
• * 1.8

  Object. 3.
• * 1.9

  Sol.
• * 1.10

  Object. 4.
• * 1.11

  Sol.