are weary oâ— the World but you will not be here always there is a day cominâ— which will be your last day here and there is not one of you can teâ—â— when that day shall come In the Morning the Sun arose upon Sâ—â—â—dom in all his Beauty and Splendor but before Night the City with all its Inhabitants were made a Sacrifice to revenging-Justice and burnt to Ashes How many Young ones are taken from us on 〈◊〉 sudden in their beauty and strength when their bones are full oâ— Marrow and their breasts of Milk and in that Providence God dotâ— speak to you that survive and gives you fair warning you had need be serious while you are Young for you mâ—â—die while you are Young there is great Reason why yoâ— should betimes be weaned from the world from the sins vanitiâ—â— and follies of it from the comforts and delights of it for it maâ— be you shall leave the World while you are Young Oh that sucâ— thoughts as these may be repeated and frequently return upon oâ— minds and make due impressions since you must be gone from hencâ— set not your hearts upon any of those things which are here thougâ— they seem never so admirable and you have found them never so dâ—â—lightful yet use them and love them as becomes them that are Pâ—â—â—grims and Strangers Often think of leaving all and so sit looâ— from all While you have these things in your hands keep them oâ— of your hearts and provide for your departure He that muâ—t gâ— and that at a minutes notice and cannot tell when that will be anâ— is undone if he be unfit had need lose no time but speed his prâ—â—paration as much as he can It is the great Command and most Grâ—â—cious Council of our dearest Lord Be ye ready Let other thinâ—â— alone take no thought what ye shall Eat and Drink or wherewiâ—â— ye shall be Cloathed bestow your thoughts and care and paiâ— about this that ye may be ready fit to dye and fit to appear bâ—â—fore your Judge For any thing that you or I can tell we may Dâ—â— presently for the number of our Months is with God not with uâ—â— our Breath is in our Nostrils and it may be stopt in a Moment 〈◊〉 every one therefore set their houses in order and let all labour to set their hearts in order as that though we should dye presentâ— yet we may dye preparedly and go to our Grave as a shock of Coâ—â— in its season It is no matter at all how quickly any of us dyes nâ— of what disease nor in what manner so that we be but fit to dyâ— he that is prepared to dye may very well be free to dye Secondly When Gracious and Holy Souls go from hence they go to Christ It was the joy of our Dearest Lord when he had the prospect of his nearly approaching Death that he could say Ioh. 17.11 Holy Father now I am no more in the world but these are in the world and I come unto thee I must leave the World and I must leave these too but I come unto thee So it may well be a matter of joy to a Godly man or woman when the day of their departure is at hand when they must say I shall be no more in the World my dear Relations and Friends I shall be no more with you we have so many years lived comfortably together and in the Fear of God and now we must part yet a little while and ye shall see my face no more and then they can say Now my dearest Iesus I come to thee Alas When Graceless and Wicked Wretches go out of the World they go to a company of ugly Devils and Damned Spirits they had a communion with Devils here and that out of choice and they shall have a communion with them hereafter whether they will or no. But as for you O Saints be glad and rejoyce you at Death shall go to Christ and let the consideration hereof promote your care of doing your present Duty Now labour for as great and intimate acquaintance with him as you can possibly get now let your hearts work and run out to him with the strongest vigour of an intire affection bid him most heartily welcome and use him with utmost kindness whensoever he comes to you when he doth by his Spirit at a Dyty at an Ordinance or any other time give you a Gracious visit be sure to make much of him and rejoyce in him and be his joy and then you may delight your selves in this assurance that when you go to him he will bid you welcome and to all Eternity rejoyce over you as the Bridegroom rejoyceth over his Bride Thirdly A being with Christ in Heaven is the best of beings This is the top of the Saints perferment this the highest round in the Scale of the Creatures happiness there is no imaginable life to be compared to a Life unto Christ in this World and a Life with Christ in the world to come there is no Company like unto his Company no Presence that hath in it such a fulness of Joy and Pleasures for evermore as are to be meth wit in his Presence and his Father's and Spirit 's It is good to be with Saints very good to sit under Ordinances but it is best of all to be with Christ in Glory When our Lord Iesus was transfigured upon Mount Tabor and had there with him Moses and Elias with three of his Disciples Peter in a Transport cryed ouâ— It is good Lord to be here But how good soever it was to be there it is unspeakably better to be with Christ now that he is gloâ—rified and in Heaven where he hath with him and innumerable comâ—pany of Angels the general Assembly and Church of the First-born As I said before so I say again Call to mind all the Comforts thaâ— this world is capable of affording you and let there be the fulleâ—â— confluence of them suppose that every step you take should be upoâ— Roses and every meal you sit at should be a Splendid Royal Feast made up of the Choicest Dainties a Composition of Delights Supâ—pose all the days you live should be Halcyon and every night you sleep should be sweet to you and each morning as soon as you awakâ— you should be entertained with glad tidings of great joy yet aâ— these things put together would not make up a life by the thousandth part so sweet as is a life with Christ. The Sun-shine of the Creature is nothing to the Shadow of a Saviour What then are hiâ— Beams What his Glory Paul tells you It is far better And upon this iâ— follows That Fourthly Death is desirable not indeed for its self because it is the fruit of Sin and a part of the Curse but upon the account of 〈◊〉 Consequences As Physick is not at all desirable for its self being bitter and unpleasant yet it is desirable for the sake of that Health and
gradually impart to them now and when he â—ath them with him in the Mansions above he will fill their Treaâ—ures and put them into the actual and compleat Possession of all that Good which he purchased for them He himself is at the Right Hand of the Majesty on High and they shall be at his he overcame 〈◊〉 is set down upon his Father's Throne and when they have ovâ—â—â—come he will grant to them to sit down upon his Throne Revelaâ—â—â—â— He will come at the last and great Day in his Glory and when he 〈◊〉 appear they shall appear with him in glory Colos. 3. It doth not yet â—â—â—pear what we shall be but when he doth appear we shall be like him 〈◊〉 we shall see him as he is 1 John 3.2 He shall shine forth with 〈◊〉 bright and beautiful Rays as the Eternal Sun and they as the Firâ—â—ment and the Stars yea their vile Bodies or Bodies of vilenâ— shall be made like unto Christ's most Glorious Body Philip. 3. Nâ—â— O Saints It is the matter of your grief and complaint that 〈◊〉 have so much corruption in you and so little of Christ and that 〈◊〉 are so unlike him a Conformity to whose Image you ought to stuâ—â— and were predestinated to Rom. 8. But there you shall be as like 〈◊〉 as ever you can look you shall be satisfied with his likeness Psalmâ— so satisfied with it as not to desire more of it than you shall haâ—â— there your Conformity to him shall be perfect both in Grace and Gâ—â—ry Thus much concerning Paul's Judgment of the Future Stateâ— Believers as to the Nature of it It will be a being with Christ. Come we now in the second place to consider his Judgmentâ— that State as to the Goodness and Excellency of it and that you haâ—â— in these words it is far better It is better then whensoever a Gâ—â—cious and Holy Person makes his last and great change he makeâ— good one he changeth so much for the better that he will never 〈◊〉 any reason to repent of it I pray therefore do you moderate yoâ— Sorrow whom God hath deprived of such Relations whose Godâ—â—ness you have no cause to call in question be you satisfied as to theâ— do not mourn over them Weep if you please for your selves aâ—â— for your Children but not for them because they do not lose 〈◊〉 Dying they are not at all the worse for Dying All things work togethâ—â— for good to them that love God so Paul tells us Romans 8. Yea 〈◊〉 speaks of it as a thing well known and Death doth so work as well as anâ—thing else it works notably for them it doth them a great deal of seâ—vice and kindness it is good for them that they Dye It is expedieâ—â— for them that they go away You would fain have had your near anâ— dear Relations staid here yet longer and Lov'd and Liv'd with yoâ— yet longer And why so That you might have been pleased anâ— delighted that they might have been more helpful and comfortablâ— to you But is that fit God hath the numbers of our Months with him and he hath appointed us our bounds which we cannot pass and musâ— God alter his Decrees and add to those Months and remove those â—ounds for you Must the Will of God be crost for you Must not Heaven be filled for you Must the Happiness and Perfection of the â—aints be deferr'd and put off for you Must they stand here after â—hey are fully ripe for Glory merely that you might be gratified â—nd humour'd or if not done you break out into discontent Know â—y Friend whatever thy dark and melancholick apprehensions are â—or the present it is better as it is and if thou didst better underâ—tand the mind and will of God in what he hath done thou wouldest be â—ore reconciled to it whatever thou dost think might have been â—he comfortable fruits of thy Relation's longer continuance here it 〈◊〉 better as it is for certain it is better for her So our Apostle â—â—ought as to himself and so he tells us in the Text to be with â—hrist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only better but far better â—muliò magis melius mucâ— more better He speaks as if he wanted â—ords and thought he could not speak enough it is much very â—uch better it is a great deal better or as one Learned Man renders 〈◊〉 it is infinitis partibus melius infinitely better But here the Question will be Qu. Than what is it better An. To that I Answer thus It is better than any State that a â—hristian can be in on this side the Grave and of Heaven Take it in â—â—ese two things 1. Being with Christ in Heaven is better than any state here when it is as good as the World can make it 2. It is better than the best State here when it is as good as his Spiritual and Gospel Enjoyments can make it when he hath both the Fatness of the Earth and the Dew of Heaven too when he hath both the Comforts of the Creature and also the Smiles of God First It is better to be with Christ in Heaven than any State here 〈◊〉 this World when it is as good as Earth can make it and â—here is the â—â—llest confluence of Creature-delights Suppose a Saint seated upon â—â—e upper ground having his Belly fill'd with hid Treasures and reâ—â—esh'd with waters of a full Cup swimming in all manner of Deâ—â—ghts the Envy of some and the Admiration of others Suppose â—â—m possest of a plentiful Estate and blest with sweet and dear Reâ—â—tions let him have the Honour of a Crown with Mines of Gold and Silver and every thing here contributing to his delight Suppose him a Person of a most even Temper of mind and a most athletick sound healâ—hful Constitution of Body so that no unruly Passions do transport him no Sicknesses discompose him no Racking and vexing pains disease him no unexpected disappointment of his hopes nor unkind denial of his desires do Fret and Torment him no clouds at all do Obscure his Day nor threaten him with a Storm but all is well within and all Serene and Calm round about him In a word He can with Esau say I have enough my Brother because he hath Health and Ease Peace and Prosperity and indeed more than heart can wish yet I say to be with Christ in Heaven is better than all this for if Moses did esteem the reproach of Christ greater riches than the treasures of Egypt what is the Glory of Christ What price and estimate will you set on that If David reckoned that a Day in these his lower and outer Courts were better than a Thousand elsewhere what then is it to enjoy an Eternity A constant and uninterrupted abode for ever in the Mansions above the Habitation of his Holiness and Glory Without all peradventure that is an ignorant and dross Soul which once imagines Earth to be better than Heaven Creatureâ— in
send for me home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have an ardent and flaming desire to depart I stand upâ—â— Tiptoes and am reaching out unto that state Never did Boy School more long to break up and go to his Mother than I do to 〈◊〉 to my God and Saviour Never did Bride or Bridegroom more 〈◊〉 for their Wedding-day than I do for my Dying-day These woâ— in the Original do as Learned Zanchy observes signify more 〈◊〉 barely to desire for simply to desire may amount to no more than 〈◊〉 a sudden Motâ—on a transient Flash a momentary Passion which 〈◊〉 Iona's Gourd starts up on a sudden and doth as quickly vanâ— Whereas when the Apostle saith Having a desire he doth plaiâ— intimate to us both the vehemency and permanency of the thiâ— that his Soul stood that way it was immovably set for a Departâ—â—â— His desire was such as had a great strength and ardour in it 〈◊〉 which would last and not abate any thing until it was accomplishâ—â— I desire to depart and shall go on to desire it until that wisht 〈◊〉 day comes in which I shall actually go till my Soul be set at liberâ—â— and upon its flight under the heavenly Convoy to that blissful plaâ—â— where my Lord and Saviour is So I have finished the second thâ—â— observable in the Text. We now come to the third which there inâ—â—ed obtains the first place viz. The strait in which at this time our Apostle found himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am in a strait betwixt two The word according to 〈◊〉 Criticks signifieth such a straitning as is that of a City when it is â—â—sely besieged by a strong and vigilant Enemy so that there is no â—â—tting out nor coming in such a perplexity of mind as that a man â—â—at an utter loss not knowing what to do nor which way to turn 〈◊〉 This was Paul's case unto this loss was he brought He had two â—â—ings before him one of which must of necessity be but which of â—â—em considering his Circumstances he should make choice of he â—â—d not know He was in a kind of AEquilibrium the Scales did hang â—â—en and he could not tell to which side he should incline Quest. But here it may be asked How came this to pass What acâ—unt is to be given hereof Or what was it that did thus puzzle the â—â—ostle and reduce him to so great a strait Unto this I shall answer â—st Negatively and then Affirmatively First Negatively and 〈◊〉 in these three things First Paul was not brought into a strait by the fore-thought of these â—â—ins and Agonies which dying Persons feel those great difficulties there 〈◊〉 in shooting the Gulf. It is very hard and tedious for some to unâ—ess in the Evening of their day the Garment of Flesh goeth hardly 〈◊〉 The pangs of Death are many and great in some poor Creatures â—s true it is not so in all there are those to whom an easy and comâ—â—â—table passage is granted there are no bonds in their death they pass â—ough their day with a great deal of comfort and at night are â—ought to bed with a great deal of ease they have not any violent â—rows nor strong Convulsions nor mighty Wrestlings but they 〈◊〉 away in a Sleep and sweetly breathe out their precious and preâ—â—red Souls into the Arms of God the Bosom of Jesus that Bed of â—ices and pleasant resting-place But it is not thus in all no no 〈◊〉 to some yea to many death comes like its self a King of Terrors â—â—th a most grim and ghastly countenance handling them roughly 〈◊〉 the great affliction of the Relations who are forced to withâ—â—aw as unable to bear so dismal a sight and to the astonishment of 〈◊〉 standers who cannot give the Narrative of it unto others withâ—â—t mingling it with Sighs and Tears How hard a matter do some â—or Creatures find it to dye Fain they would but cannot How â—â—ng are they about the work before they can dispatch and finish 〈◊〉 How many a Sigh is fetcht and Groan is spent before they can send forth the last breath Specially they find it difficult to dye 〈◊〉 are called out to suffer Martyrdom those who are slain for 〈◊〉 Word of God and the Testimony of Jesus which they hold 〈◊〉 have felt the very worst that Death could do the utmost of 〈◊〉 Rage and Fury being put to the most exquisite Tortures that 〈◊〉 Wit and Malice of inraged Enemies assisted by Hell its self coâ— possibly invent Some being put upon the Rack where all their Boâ—â— have been dislocated and others upon the Wheel where all thâ— Bones have been broken and others made a Burnt-Sacrifice beiâ—â— committed to the fury of merciless Flames and gradually consumâ— in a slow Fire and at last reduc'd to Ashes which human Natâ— could not have born with that invincible Patience which they expreâ—â— had they not been supported by the Divine Power and had preciâ—â— Cordials given them by the Invisible and Gracious Hand of the 〈◊〉 Comâ—orter which our dear Lord Jesus promised to send his Churâ—â— and People that he might be with them and who being a Spiritâ— Wisdom and Love will not fail to afford them the most Sovereâ— refreshings in the time of their most pressing necessities But thâ— dying agonies did not move Paul we do not find him concerâ— about them As he made it his great desire to live as God woâ— have him holily exemplarily and fruitfully fighting the good figâ— and keeping the Faith so he was free to dye as God would hâ—â— him That God who did order and cut out the work of his 〈◊〉 should chuse the kind and manner of his Death I have indeed heaâ—â— some truly Gracious Persons say They were not afraid to be deâ— because sure of an Eternal Happiness in the other world havâ— their Evidences for Heaven so fairly written that they could 〈◊〉 and read them but for all that they were afraid to dye because the difficulty of the passage So was not Paul for he did not atâ— doubt of his Care and Goodness who having loved his own lovâ— them to the end and in it too He did not in the least question 〈◊〉 the same God who was with him in the Work of his Ministry and the way he did take would never leave him nor forsake him 〈◊〉 be also with him in the valley of the shadow of death and therefore 〈◊〉 there he would fear no evil Secondly Paul was not in any strait upon the account of any unceâ—â—tainty about his future State not knowing what would become of hiâ— or where his lines would be cast next or whither he should go aâ—tâ—â— Death He was a wiser man than not to secure as the Proverb 〈◊〉 the main chance and I heartily wish there were more of that 〈◊〉 Wisdom to be found among the Children of Men and that they â—â—uld live less for time and more for Eternity As for mine own 〈◊〉 it is to me
no matter of wonder that some wicked men are â—aid to dye I rather wonder that any of them are not Such as â—e lived all their days in a total Neglect of God and Disobediâ—â—ce to his known Law and the commission of Sin with greediness 〈◊〉 whom there is-left nothing but a fearful expectation of Fiery â—ignation that shall devour them they are many of them self-â—â—ndemned and what can they look for but a like sentence from the â—ream Judge if conscience within cast them as a company of Perâ—s worthy of Death and fit Fuel for the burning they may well â—nclude the same from him who is greater than Conscience and â—oweth all things Nor do I think it strange that some good men 〈◊〉 unwilling to die those I mean who are clouded and benighted â—â—d in the Dark about their spiritual State know not what to make 〈◊〉 themselves but want their evidences for Heaven and Glory eiâ—â—â—r never knew they had any or now they are so blur'd and blotâ— they cannot read them they dare not go to God as their Faâ—r nor look to and lay hold on Jesus as one that loved them and â—ve himself for them and washed them in his Blood they are not â—e to fix the Anchor of their hope within the vail How can he be â—ling to go that knows not whither he goes Such do understand â—ething of Heaven and Hell and consider what it is to lie in the boâ— of Abraham and what in a Bed of Flames what to be satisfi'd â—h the love of God and what to be tormented with the divine Fu 〈◊〉 what to sing Allelujah with Saints and what to roar with De 〈◊〉 They consider the length of Eternity what it is to enter into 〈◊〉 immutable State and they cannot possibly be reconcil'd to Death 〈◊〉 they know it will do them a kindness they cannot be willing to 〈◊〉 with it till they know it will carry them to a comfortable place 〈◊〉 Rest and Happiness Would you be delivered from the fear of â—eath Would you be able to bid it welcome and Triumph over 〈◊〉 Then clear up your Evidences that you are turned from Darkness 〈◊〉 Light and from the power of Satan to God and that having â—en indeed born of the Spirit and made Partakers of Grace you â—â—e likewise the Heirs of Glory for they must of necessity be in a â—eadful agony of Soul who see and feel they must die their Flesh â—nsumes and their Strength fails and they have much ado to fetch â—eir Breath they must die that Desease will carry them off but 〈◊〉 the same time they conclude at least greatly fear they shall be damn'd as well as die and go down not only into the Grave 〈◊〉 into the bottomless Pit from which there is no Redemption But this was none of Paul's case He had been wiser for himsâ—â—â— and God had been better to him than that his great concern shoâ—â—â— be so uncertain He knew that since to him to live had been Christ 〈◊〉 die would be gain this he had told the Philippians but a little beâ—â—he did in the Text mention this his strait He also tells us in 2 Cor. 〈◊〉 That he knew that if our earthly house of this Tabernacle were dissolâ—â— we have a building of God an house not made with hands eternal 〈◊〉 Heavens He should change a sorry Cottage for a Glorious Palâ— And he also knew 2 Tim. 4.7 8. That having fought a good fight 〈◊〉 finished his course and kept the faith there was laid up for him a 〈◊〉 of righteousness which he was sure God the righteous Iudg would give 〈◊〉 at that day All was safe and he was sure knowing whom he 〈◊〉 believed and that he was able to keep that which he had commâ—â— to him And Oh that all that read this Sermon would be perswâ—â— to bestow their care and pains this way give all diligence to 〈◊〉 your Calling and Election sure and by your present faith and 〈◊〉 ness your humble close and exemplary walking so order thingâ— that the testimony of your Consciences may be the matter of 〈◊〉 present rejoycing and when you come to die you may be at noâ— about it but ready at a call counting the day of your death beâ—â— than the day of your birth and so going with gladness out of 〈◊〉 world into which you came crying Thirdly Paul was not brought into this strait by any jealousie 〈◊〉 spicion that he should lose by the change and be a sufferer by his deâ—â—â—ture from hence He had no such thoughts as these that it woâ—â—â— make more for his interest to continue where he was or that theâ— move which he was to make at death would be to a more uncomâ—â—â—â—table place he had felt the burden of sin and met with the unkâ—â—â—â—ness of the world and had a great deal of hard usage He 〈◊〉 that at death he should go not out of an Egypt into a Wilderness out of an howling Wilderness and from among beasts of prey inâ—â— Canaan flowing with what is inconceivably better than milk and 〈◊〉 ney Death indeed will be to the detriment and prejudice of all 〈◊〉 wicked of the world profligate and profane wretches unsound 〈◊〉 rotten hypocrites lifeless formalists who having a form of goâ—â—â—ness deny the power thereof It is highly desirable for them to 〈◊〉 tinue here because whensoever they die dying what now they 〈◊〉 they are utterly undone Many of them now have high places 〈◊〉 â—â—t honour and plentiful estates they are the worlds darlings â—dled upon her knee but when once they die they lose all they 〈◊〉 it behind and carry nothing with them but sin and guilt Death 〈◊〉 it comes strips them to the skin as they came into the world â—hey must go out naked and there will be no merciful compassiâ—â—â—te hand found to clothe them in the next Here the rich Glutton 〈◊〉 deliciously every day and had doubtless his bottles of wine it 〈◊〉 be his Healths and Hazza's too but in the next World he â—â—d not by all his intreaties obtain of Father Abraham one drop of 〈◊〉 for the cooling of his tongue though he was grievously Torâ—ted in Flames But though wicked men lose all by dying Paul 〈◊〉 sure he should lose nothing for he had told us before that to 〈◊〉 to dye was gain no loss at all but great gain it was a very 〈◊〉 bargain he should make and in the Text he tells us that to â—ith Christ is far better this he knew he was sure of it he had 〈◊〉 the least doubt in the case he was sure he could leave nothing so 〈◊〉 behind him but that he saw those things before him that were 〈◊〉 What loss was it to Elijah to drop his Mantle as he was â—â—nding and mounting to Heaven Where he should at his first enâ—ce be cloathed with a Robe of Glory God doth by Converting â—ce call his Elect and chosen people out of the world so that
Ease which through the Blessing of God it doth produce in the Patient that takes it Death hath but a bad look a grim countenance but yet it comes upon a good Errand it hath the hands of Esau which are very rough but its voice is the voice of Iacob speaking Peace and Comfort to a Child of God You see here in the Text that Paul desir'd it and he very well understood himself he knew there was sufficient yea abundant reason for his doing so It must be acknowledged That Death was at first threatned as a Curse and since the Fall it hath been inflicted as the Punishment of Sin But God for the great Love wherewith he loves his People and for the sake of his Son our dear Lord Jesus hath as to them turned that Curse into a Blessing That which was a part of the Curse is now the high-way to all Blessedness as matrers do now stand not to dye would be a loss a prejudice to the Saints Iob 7.16 I loath it I would not live alway if I might I would not i. e. here in this world It is a very great aggravation of the misery of the Damned in Hell that they cannot dye death flees from them tho they desire it and seek it and earnestly call after it yet it will not come nay it cannot The hopes of Annihiâ—ation would be grateful and pleasant to them fain they would not be but be they must whether they will or no. But Death will come to a Child of God would he not live always then â—hall not Only to him Death comes in the fittest season not till work be done and he be ripe for Glory he goeth to his Grave 〈◊〉 shock of Corn in its season If Spiritual Death be taken away â—â—ch separates between the Soul and God Natural Death can do hurt tho it doth for a time separate between the Soul and the â—â—ly Now from this Truth two things do necessarily follow â—irst That Death is not to be feared by a Believer There are other â—â—gs enough which are the proper Objects of our Fear and it would our â—olly not to fear them Of these things Sin is one Do not liâ— to its voice nor comply with its motions nor set your hand to work though it come with the most tempting smiles and alluring â—rms stand at a distance from it and bid defiance to it for its 〈◊〉 is more bitter than wormwood God is another Jer. 10.7 Who â—â—d not fear thee O King of Nations for to thee it doth appertain It â—art of that natural worship which is due to him fear him as â—â—ldren a Father rejoyce at the remembrance of his Holiness and 〈◊〉 the Lord and his Goodness fear to break his Commands and â—buse his mercies and thereby provoke him to withdraw from 〈◊〉 his assistances and comforts and to set upon you the marks of displeasure Your own hearts are another if he that trusts in his 〈◊〉 heart be a fool then to be afraid of our selves and of our own â—â—ts is a special piece of wisdom As the heart of man is knotty â—crabbed so it is treacherous deceitful above all things and deâ—ately wicked therefore let us watch our hearts and be jealous 〈◊〉 our selves with a godly jealousie But be not afraid to dye A â—â—â—istian ought to be at God's ordering Be willing to live as long as 〈◊〉 will have you though it be an afflictive and troublesome life â—â—gh it be a sickly and painful life though it be a mean and poor 〈◊〉 Iob could say upon his Dunghill in the midst of outward and â—â—â—ard anguish Iob 14.14 All the days of my appointed time I will 〈◊〉 till my change shall come Wait with patience live out of a prinâ—e of obedience to God and then be willing to die when God will 〈◊〉 you Death hath lost its sting and now you may play with it 〈◊〉 reconciled and therefore will not be unkind nor do you a misâ—f It is your Father's servant and therefore cannot go beyond his â—â—mission the Scripture tells you 1 Cor. 5.21 22. Death is yours â—ell as life It is a part of your interest You owe a great deal to â—â—th as it puts an end to all your sins and sorrows and as it is a pasâ—â— though a dark one to Heaven and Glory Secondly The Death of those who died in the Lord is not upon 〈◊〉 account to be bewailed by those their near and dear Relations that superâ— them Indeed as it is a loss to the Family and Friends and to 〈◊〉 Nation and to that part of the Church which is here a sense of 〈◊〉 and a sorrow for it is to be allowed them and commended 〈◊〉 them for it is no other than their duty It is a sign of a bad heaâ— and of approaching evil when the righteous perish and no man 〈◊〉 it to heart Isa. 57.1 Only that Sorrow is to be kept under coâ—â—mand and within those bounds that Religion and right Reason 〈◊〉 set it Tho over their Graves we may drop our Tears we must 〈◊〉 drown our selves But the more deeply sensible we are of our loss 〈◊〉 more careful and diligent we ought to be about the improving 〈◊〉 making it up Have we lost much of the Creature then let us labâ— to get so much the more of God and Iesus Christ There is not 〈◊〉 loss here below that we can meet with but if we will be founâ— the way of our duty it may yea for certain it shall be repaâ— and made up to us But the Death of Holy Gracious Persons is to be bewailed upon their account They stand in no need of anâ— our Sighs or Tears Their case doth not call for it Tho they diâ— their Strength and Prime in their Youth or in their consistent 〈◊〉 yet they did not dye too soon They liv'd as long as God would 〈◊〉 them and that was long enough They do not dye too soon who 〈◊〉 they dye go to Christ. Rev. 14.13 Blessed are the dead that dyâ— the Lord. They are not miserable then but happy yea more haâ—â— than ever they were before When thou thinkest My Relation is dâ—â— follow that thought with this My Relation is blessed Now she 〈◊〉 indeed now she is happy indeed The life she had here 〈◊〉 not deserve the name of a life if compared with that life which now hath with Christ. Fifthly A truly yea an eminently Gracious Person may be in a 〈◊〉 about dying-work When David was almost consumed with the 〈◊〉 of God's hand He prayed O spare me that I may recover streâ—â— before I go hence and be seen no more Psal. 39.13 When Hezâ—â— was commanded by the Prophet from the Lord To set his housâ— order for he should dye and not live he turned his face to the wall 〈◊〉 prayed and wept sore Isa. 38.1 c. Paul here was in a strait 〈◊〉 that proceeded from a more noble Cause than that of many 〈◊〉 was brought into it
by the dear love he bare to Christ and the Châ—â—â—â— But how many are brought into it by a fond and foolish love to 〈◊〉 world They could be willing to go to Christ were they not loâ—◠〈◊〉 leave their Earthly Comforts Relations and Possessions They â—â—uld live to see their Children grown up well disposed of and proâ—â—ded for in the world but they may live to see them their Sorrow â—â—d Shame their Vexation and Torment Others are in a strait and â—aid to dye because they do not know whither they shall go when â—â—ey dye they want assurance of the Love of God and their own â—â—ernal Salvation for which want they may possibly thank their â—â—n supine carelessness and neglect not having given as they ought â—â—â—igence yea all diligence to make their Calling and Election sure â—â—hers are in a strait by reason of those severe Rebukes and Wounds â—hich they receive from their own Consciences They have been off â—om their watch and Temptations from Satan or the world have â—oke in upon them and mastered them and their own Corruptions â—â—ve prevailed against them and their Consciences instead of being â—â—eet Comforters prove their dreadful Tormentors by means whereâ—â— they poor Creatures know not how to look God in the face â—â—d so they know not how to look Death in the face And indeed it â—â—nnot but be very sad and dismal with any one who is in this condiâ—â—on and at the same time thinks in good earnest that his death is 〈◊〉 hand Therefore let it be your work by utmost diligence and conâ—â—nt care of holy walking with God to prevent such straits as these â—â—t weaned hearts sit loose from the world do your duty keep â—ur selves unspotted commit your all to God clear up your Eviâ—ences make up your Accounts and get all things set in order â—â—at when you come to dye you may have nothing else to do Sixthly The Interest of Christ and his Church should be preserr'd beâ—â—re our own particular Interest Thus Iohn the Baptist did when some 〈◊〉 his Disciples told him He to whom thou barest witness baptizeth and 〈◊〉 men come to him They thought their Master's Glory would be â—â—ereby eclipsed Observe now his Answer thereunto Iohn 3. â—â— 30. The friend of the Bridegroom which standeth and heareth him â—â—joiceth greatly because of the bridegroom's voice this my joy therefore is â—â—lfilled he must increase but I decrease They could not bring him â—etter and more welcom news Our Apostle here judged his abiding 〈◊〉 the flesh was more needful for the Saints in order to their furtheâ—â—ance in the way to Heaven and the increasing of their Joy of â—aith and thence concluded he should abide and continue with â—hem and was upon mature deliberation free to do so It ought to â—e so with us We should be willing to be kept out of our Rest so â—ong as we have any more work to do for God We should be content to stay for our future Reward so long as we may be further serviceâ— in the world And indeed it is richly worth a Bâ—lievers while to 〈◊〉 here until he hath dispatch'd all that for which he was sent hithâ— and not to have Death put in its sickle to reap him before he be tâ—â— rough ripe You have a great deal of Reason to long for Hearâ— because of the Company Happiness and Glory which are there be enjoyed and because of that noysom body of Death which 〈◊〉 you carry about with you and because of the Temptations Aâ—ctions and various Troubles you meet with here Yet be not impâ—â—â—ent but all the days of your appointed time do you as Iob 〈◊〉 wait till your change shall come You will lose nothing by stay 〈◊〉 God's time which is in all things the best The greater Service yâ—â— do for him either in an active or passive way the more weigâ—â— shall your Crown be Lastly Whensoever and about whatsoever it is that we are brought 〈◊〉 a strait it is our wisest way to commit the business to God and leave the 〈◊〉 termination unto him When the Scales do hang even in our Judgmeâ—â— let God before whom all things are naked and open have the turâ—â— of them It is said of Moses Deut. 34.5 That he died according to 〈◊〉 word of the Lord at the Mouth of the Loâ—d so it is in the Hebrâ—â— Some read it The Lord commanding him 〈…〉 Annotations â—â—â—der it by the Ordinance of the Lord or at the Appointment of Gâ—â— It is not fit that we should have the prolonging or contracting of 〈◊〉 Lives in our own hands that Power is best and saâ—est in the haâ—d that God whose right it is The Church said He should chuse their heritance for them let us also say He shall chuse for us the time 〈◊〉 our continuance here and of our departure from hence If we wâ—â— to chuse for our selves very few if any would chuse well but soâ—â— of us would dye too soon and others of us would live too long Let therefore refer it to God While he is pleased to add to our day us conscientiously mind our duty living to the best purpose that can and serving our Generation according to the Will of God 〈◊〉 then we may satisfie our selves with this That we shall be sure to 〈◊〉 in the best time In a word Let every one of us be willing to 〈◊〉 here until God send for us And then the good Lord put us iâ— such a frame as that when we are sent for we may be willing to FINIS