the 〈◊〉 knows them not owns them not but hates and persecutes them 〈◊〉 they lose nothing by it for then he calls them out of darkness inâ—is marvellous light then he calls them unto his Kingdom and Glory 〈◊〉 doth at death call them to come up to another place come up 〈◊〉 He sends for them from all their beloved Friends and Relatiâ—here from all their comfortable possessions and enjoyments so 〈◊〉 these places shall know them no more but then he calls them 〈◊〉 the Church militant where they are often put upon hard service 〈◊〉 have their conflicts and wounds to the Church Triumphant where 〈◊〉 shall have their Palms and Thrones and Songs of Praise He 〈◊〉 them from waiting at the Posts of his door and sitting at his â—â—shold to a lying in the Bosome of his Everlasting Love So that 〈◊〉 can in none of these things find what we are enquiring after viz. 〈◊〉 thing which had put this Holy man into a strait What then was it â—â—swer â—ourthly and Affirmatively thus The Apostle had two things be 〈◊〉 him two Interests in his eye and for each of them there were 〈◊〉 strong and weighty Arguments by means of which he was 〈◊〉 a Needle between two Load Stones and by them drawn first one way and then another so that as he had said in the foregoâ—â—â— Verse Which of them he should chuse he wot not If you ask Wâ—â—â— these two things were you will easily understand by consulting 〈◊〉 context take it thus One thing was Dying and thereupon a goâ—â—â— to Christ and being with him which he knew would be gain to 〈◊〉 the other was an abiding here and continuing yet longer in 〈◊〉 Flesh to attend upon his Office as an Apostle and Servant of Jeâ—â—â— Christ and to engage yet further in the work of the Gospel wâ—â—â— he knew would through a concurrence of the Divine Spirit and â—â—â—sing turn to the gain and advantage of the Church by bringing in 〈◊〉 that were without to the acceptance and obedience of Faith 〈◊〉 also by strengthning comforting establishing and building up 〈◊〉 higher in Knowledge and Grace those that had been alreâ—â— brought in Now these two things the Apostle doth according 〈◊〉 the Wisdom and Grace given him of God compare togerher 〈◊〉 one Scale of the Balance he laid his own Gain and particular Advâ—â—â—tage which would be the infallible and immediate consequence 〈◊〉 his Death In the other Scale of the Balance he laid the Churâ—â—â— gain which he rationally concluded would be the desirable and â—â—â—py effect of his Life and Ministerial Labours and in his judgâ—â—â— the Scales did hang even so even that if a liberty of Electâ—â—â— Choice should by God be granted to him he should be at a very 〈◊〉 loss not well knowing to which side he should incline whiâ—â—â— these two he should chuse And thus good man he was as a pâ—â—â—prest and straitned between two things and two affections coâ—â—â—ry the one to the other Namely a desire of being present with 〈◊〉 Lord though absent from the Brethren and a desire of being â—â—â—sent with the Brethren and helpful to them though in order theâ—â—â— to he must consent to a being for a time absent from the Lord. 〈◊〉 this case he scarce knew what to do That ardent and imâ—â—â— Love which he did bear unto the Lord Jesus Christ would puâ— upon chusing and desiring a departure hence for where the caâ—â— is there would the Eagles be and where Christ is there would â— Christian be That principle of levity which is in the spark 〈◊〉 not more naturally carry it upward than a principle of saâ—â— Grace in the heart of a Believer doth carry him out in earnest dâ—â—â— and longings to be with Christ But then again That sincere 〈◊〉 very great Love which he had to the Brethren did produce in 〈◊〉 an humble and holy willingness to continue yet longer here He 〈◊〉 desirous to dye that he might enjoy Christ but he had learned t◠〈◊〉 himself for the sake of the Brethren These two things had â—â—ch weight and worth in themselves and such an influence and powâ—â— upon him that he was divided in himself and knew not well upon â—hich he should fix his choice Upon the consideration hereof I find â—e Learned Zanchy breaking out into this pathetical and admiring â—xclamation O cor vere Apostolicum in quo Dei proximi perfecta viâ—â—bat dilectio O Heart truly Apostolical worthy of so excellent a â—aint so great a man as Paul highly becoming so eminent an â—fficer as an Apostle of Jesus Christ in which there was such a â—â—re and vehement Flame both to God and to his Neighbour â—â—ere was indeed the Spirit of a Saint here was a Christian in his â—eauty and Glory here was Love doing its perfect work both â—ward Christ and to his Interest toward first the Person of Christ â—hom it longs to embrace and enjoy and towards the people â—f Christ whom it is also free to serve Thus have I done with the â—ird and last thing in the Text viz. the Strait in which Paul was â—nd how he came to be brought into it wherein there is an evident â—â—scovery of the excellency and nobleness of this great man's Spirit â—ut he was inlarged and set at liberty again as you find in the two â—erses immediately fellowing the Text Nevertheless to abide in the â—â—sh is more needful for you and having confidence I know that I shall â—â—ide and continue with you all for your furtherance and joy of Faith â—â—at your rejoycing may be more abundant in Iesus Christ for me by my â—â—ming to you again This he knew would be and so long as it was â—â—r the Glory of God and their good he was very well pleased â—â—ne request indeed he had to make to them that while he continued â—mong them he might live comfortably among them that they â—ould not be his Grief but Joy while they prectice what he â—reached and lived up to the Mysteries he reveal'd and those exâ—ellent Rules he laid down Verse 27. Only let your conversation 〈◊〉 as it becometh the Gospel of Christ. Thus have I with all the conveniâ—nt speed I could make run through those things which are conâ—â—ained in this Scripture and endeavoured in an expository way to â—xplain and open them to you The only thing which according â—o promise at our entrance into this Discourse doth remain â—urther â—o be done is to draw up some Doctrinal conclusions from the â—hole and present them to you which I shall with God's Assistance â—o and in few words dispatch every one of them leaving you to â—nlarge upon them in your own Meditations and commending both â—hem and you to the Divine Blessing for improvement First observe from these words that Death is a departure or going froâ— hence Here you are now and some of you have been so a long while sâ— long as that others are weary of you and possibly you
all their Beauty comparable to God and Christ. Secondly It is better to be with Christ in Heaven than in anâ— State to be enjoyed here though it be as good as Spiritual and Gospâ—â— Enjoyments can make it and if any thing doth make it good indeed if any thing do render it grateful and delicious to an Holy Soul iâ— is these things these are the best and sweetest of all his Enjoyments these the Cream the Flower and Quintescence were it not foâ— something of these Earth would be an Hell to him yea and sâ— would Heaven be too Psalm 73.25 Whom have I in Heaven but theâ— and there is none upon Earth that I desire beside thee Let the Ark which was the Symbol of God's presence and the place before which Israeâ— was to Worship be taken by the Philistines and the good Wife oâ— Phinehas thought it was not worth her while to out-live so great loss but being told that a man-child was born unto her she calleâ— it Ichabod and said the Glory is departed from Israel for the Ark oâ— God is taken and died presently It is the Gospel and Communioâ— with God in the ways of the Gospel that an Heaven-born Soâ—â— doth value a Nation by and it self by these are the things in whicâ— he placeth his chief Joy and from which he fetcheth his strongeâ—â— and most sovereign Cordials The good man tells us Psalm 84 1â—â— That He had rather be a door-keeper or as the Margin hath it chuâ—â— rather to sit at the threshold in the house of his God than to dwell in the tents of wickedness he had rather chuse to pick up the Crumbs under Christ's Table than to sit at the upper end of the Creatures Board when it is furnished with the choicest Dainties Where is the experienced Christian that doth not find himself at a loss for a word when he undertakes to tell others what God hath done for his Soul Who can express with how much ravishing delight he sits under the shadow of Christ at an Ordinance and how sweet his Food is to his Taste How he enjoys himself when he is led into the Banquetting-House and there hath he the Banner of his Saviour's love spread over him How greatly is he ravished when there is Peace spoken to him â—n a Sermon that passeth not only all expression but likewise all understanding How is he rais'd up to the highest Admirings and praises when Divine Love is shed abroad in his Heart by the Holy Ghost and an interest in Christ and the Covenant is Sealed to him â—t a Sacrament or when he finds his Sails after he had lain for a â—ime Becalm'd or Wind-bound filled with a fair or fresh Gale from â—he Spirit or his Soul inlarged in Duty so as to run the way of the Commandments and in its Holy motions made like unto the Chariâ—ts of Amminadib When the Spirit of God darts into him Beams â—f light and by them so irridiates his Graces that he can see them â—o be what indeed they are and bears such a plain and full Testimoâ—y to his filial Relation to God as he thereby is imboldened to go to â—he Throne of Grace and Cry Abba Father Then indeed is his â—oul satisfied as with marrow and fatness and then he doth with Triumphs sing The lines are fallen to me in pleasant places and I â—ave a Goodly heritage Yet to be with Christ is far better than all â—his and that upon a Threefold account viz. Upon account of 1. The Purity of that State 2. The Perfection of that State 3. The Immutability of that State First The Future State when the Saints shall be with Christ in â—eaven will be a Pure State In this life when things are at the best â—here is a mixture there is no Saint that hath so bright a Day as â—hat there is not in it something of a Cloud He that is washed in â—he fountain opened for Sin and for Uncleanness and hath made it â—he great part of his business to cleanse himself from all filthiness â—oth of Flesh and Spirit will upon a review find there is still need of washing his Feet He is indeed made light in the Lord and bâ— shines before men yet when his Candle burns most bright it stand in need of snuffing Suppose him to be truly Gracious yea eminently so there have been upon him plentiful effusions of the Spirit and out of the fulness of Christ he hath received Grace yea Gracâ— for Grace yet after all this there is in him Corruption as well aâ— Grace Dross as well as Gold and Flesh as well as Spirit Thâ— Apostle Paul as far advanced as he was toward Heaven and Glorâ— could not for his heart suppress his Complaints and Groans buâ— must give himself a little ease by uttering them and telling God anâ— Man what to his pain and sorrow he felt within viz. A Law iâ— his Members warring against the Law in his Mind which was 〈◊〉 powerful as to be often prevalent and bring him into Captivity 〈◊〉 the Law of Sin and Death which was in his Members and he coulâ— not chuse but in a pang of desire call and cry out for deliverance 〈◊〉 a poor Gally-Slave would from his Chain and Oar Romans 7. 〈◊〉 O wretched man that I am who shall deliver me from the body of thâ— death They that have the Comeliness of Christ put upon them anâ— not without something of their own Deformities and may in thâ— case say as the Spouse did in another I am comely and black toâ— comely as the Curtains of Solomon yet black as the Tents of Kedâ—â— And Oh! How do the thoughts and consideration hereof maâ—â— them ashamed and blush to lift up their faces towards God But 〈◊〉 the Future State they will be clean every whit and without Spot 〈◊〉 Blemish or Wrinkle or any such thing Then there will be in theâ— nothing to offend God nothing to offend themselves nothing thâ— shall be a cause of displeasure to God or of grief to them nothinâ— that shall fully their beauty or eclipse their light nothing that shaâ—â— disturb their pleasant rest or retard their Holy motions The Inhâ—â—bitant shall not say I am Sick nor shall he say I am sinful He shaâ—â— neither be Sick of Love as the enamoured Spouse was nor Sick of Siâ— as the humble and broken-hearted Penitent is It is in that Statâ— in which the Church and her Children shall be Clear and Glorious 〈◊〉 the Sun here they are and while here they will be but as thâ— Moon with their Spots which yet they are not as some proud oâ— Secondly That Future State in which the Saints shall be witâ— Christ is a Perfect State Whatever some deluded Souls have anâ— do fancy to themselves in this World there is no such thing as peâ—â—fection to be attained to here tho that be not above the desire anâ— hope of the Babes in Christ the meanest and weakest Saints yet iâ— is out of the
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
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