The King of the Moors was offended at Religion because the Professors of it were poore I say to him as our Saviour Blessed are ye poore for yours is the Kingdome of God All things to come are yours Who would not be a Beleever O that I might tempt such to Christ as yet stand out 2. Learn your duty Mercy calls for Duty CHAP. XXII Shewing the Duties of a Beleever by way of Retaliation THere are severall Duties which I would presse upon Beleevers and they branch themselves into nine particulars 1. Admire and thankfully adore the love of God in setling this rich Charter upon you How was David affected with Gods goodnesse 2 Sam. 7.19 Thou hast spoken of thy servants House for a great while to come So should we say Lord thou hast not only given us things present but thou hast spoken of thy servants for a great while to come nay for ever It will be a great part of our work in heaven to admire God let us begin to do that work now which we shall be for ever doing Adore free-grace free-grace is the hinge on which all this turns Every link in this golden chaine is richly enamell'd with free-grace Free-grace hath provided us a plank after shipwrack When things pasâ— were forfeited God hath given us things to come When we had lost Paradise he hath provided heaven Thus are we raised a step higher by our fall Set the Crown upon the head of free-grace O to what a Seraphicall frame of spirit should our hearts be raised How should we joyn with Angels and Arch-Angels in blessing God for this 'T is well there is an eternity coming and truly that will be little enough to praise God Say as that sweet Singer of Israel Psal. 103.1 Blesse the Lord O my soul Or as the Original will bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bow the Knee O my soul before the Lord. Thus should a Christian say All things in heaven and earth are mine God hath setled this great portion upon me Bow the Knee O my soul praise God with the best instrument the heart and let the instrument be screwed up to the highest doe it with the whole heart When God is tuning upon the string of mercy a Christian should be tuning upon the string of Praise I have given you but a taste of this new Wine yet so full of Spirits it is that a little of it should enflame the heart in thankfulnesse Let me call upon you who are the heirs apparent to this rich inheritance Things present and to come that you would get your hearts elevated and wound up into a thankfull frame 'T is not an handsome posture to see a Christian ever complaining when things go crosse O do not so look upon your troubles as to forget your mercies Blesse God for what is to come and to heighten your praises consider God gives you not oneâ—â—â—hese things but he gives yâ—â—â—â—mself It was Austins prayeâ— Lord saith he What ever thou hast given me take all away only give me thy self You have not only the gift but the Giver O take the Harp and Violl if you do not blesse God who shall where will God have his praise he hath but a little in the World Praise is in it self an high Angelical work and requires the highest spirited Christians to perform it Wicked men cannot praise God they can say God be thank'd but as it is with the Hand-Diall the finger of the Diall is at twelve when the Diall hath not moved one minute So though the tongues of wicked men are forward in praise yet their hearts stand still Indeed who can praise God for these glorious priviledges to come but he that hath the Seale of the Spirit to assure him that all is his O that I might perswade the people of God to be thankâ—â—ll Make Gods Praise glorious Let mee tell you God is much taken with this frame Repentance is the joy of Heaven and Thankfulnesse is the musick of Heaven let not God want his musick let it not bee said God hath more Murmurers than Musicians Who so offereth praise glorifies me 2. If all things to come are yours live suitable to those glorious hopes you that look for things to come let mee tell you God looks for something present from you namely that your lives be answerable to your hopes What manner of persons ought you to be 2 Pet. 3.11 You have heard what manner of priviledges you shall have I but what manner of persons ought you to be Those that look to differ from others in their Condition must differre from them also in their Conversation Wherefore beloved seeing you look for such things be diligent that you may be found of him in peace without spot We would all be glad to be found of God in peace then labour to bee found without spot Spot not your faces spot not your consciences live as those who are the Citizens and Burgesses of this new Ierusalem above Walk as Christ did upon earth There are three steps in which we should follow Christ. 1. In sanctity his was an holy life Which of you convinceth me of sinne Though he was made sin yet he knew no sinne The very divels acknowledged his holinesse we know thee who thou art The holy One of God Oh be like Christ tread in his steps In the Sacrament wee shew forth the Lords death And in an holy conversation wee shew forth his life The holy oyle wherewith the Vessels of the Sanctuary were to be consecrated was compounded of the purest ingredients which was a Type and Embleme of that Sanctity which should rest upon the godly their hearts and lives should be consecrated with the holy oyle of the Spirit How doth it discredit and as it were intomb the honor of religion when men profess they look for heaven yet there is nothing of heaven in them if there be light in the lanthorn it will shine out and if grace be in the heart it will shine forth in the conversation It is a great sinne in these times to be bewailed the looseness of Professors even those that we hope by the rule of charity have the sap of grace in their heart yet do not give forth such a sweet savour in their lives How many under the Notion of Christian Liberty degenerate into Libertinisme The carrage of some that go for Saints is such that it would make men afraid to embrace Religion What Chrysostome saith of the Contentions of the Church in his time If saith he a Gentile should come and say I would bee made a Christian yet when hee sees such a spirit of Dissension among them one of Paul and another of Apollo such are the diversity of opinions that hee knowes not which to chuse but must returne to his Gentilism againe The same may I say of the loosenesse if not scandals of some Professors If a stranger should come from beyond Sea and
abroad into the world but the importunity of some friends and principally the many favours received from your Honour when I was in your noble Family and which have been since continued did press upon me yet not without some reluctancy in my own thoughts to commit it to the publick I hope the discourse may be seasonable and doubt not but it will take some impression if it be as a naile fastned by the great Master of Assemblies I have drawn but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dark lineaments of that blessed condition which the Saints shall arrive at expect not to see it in its orient colours till God himself give you the Pattern and you shall both see and enjoy it at once The Lord preserve your Ladyship and all those Noble Branches descended from you which is the prayer of From my Study at Stephens Walbrook Feb. 5. 1651. MADAM Your honours most humble and faithful servant THOMAS WATSON THE CONTENTS CHAP. I. THe preface and entring into the words p. 1 2 An Objection answered pag. 3. All things in heaven and earth are a Beleevers p. 6 CHAP. II. Reasons shewing how the Beleever comes to have this rich Charter 1. Because he is an heire of the Covenant p. 7. 2. Because he is so nearly related to Christ who is heire of all p. 10. CHAP. III. The unsealing of the Charter p. 11. Things present are a Beleevers p. 12. Section 1. That Paul and Apollo are his p. 12 13. The first inference p. 15. The second inference p. 17. The third inference p. 18. Section 2. That the world is his p. 24. Section 3. That life is his p. 31. CHAP. IV. The enlarging of the Charter p. 36. Section 1. That remission is a Beleevers priviledge p. 37 How we may know whether this be our priviledge p. 39 40. Section 2. That Regeneration is a beleevers priviledge p. 41. Section 3. That Adoption is a Beleevers priviledge p. 45. Section 4. The inferences drawn from Adoption p. 51. Section 5. The signes of Adoption p. 59. CHAP. V. The second part of the Charter That things to come are a Beleevers p. 63. CHAP. VI. The 12. Priviledges in reversion 1. Death is a Beleevers p. 66. Though death in it self be a privation yet to a childe of God it is a Priviledge p. 67. To whom death is a priviledge p 78 81 CHAP. VII The second Prerogative Royal of a Beleever he shall be carried up by the Angels p. 84. CHAP. VIII The third Prerogative Royal the Beleever shall be with Christ. p. 89 Six priviledges growing out of this 1. Vision p. 92. 2. Union p. 97. 3. Nobility p. 99. 4. Ioy. p. 103. 5. Rest. p. 114. 6. Security p. 118. CHAP. IX The fourth Prerogative Royal the glorious inheritance p. 122. Which hath six Properties 1. Sublimenesse p. 124. 2. Magnificence p. 125. 3. Purity p. 126. 4. Amplitude p. 128. 5. Light p. 130. 6. Permanency p. 131. Concerning the glory of this inheritance foure things superadded 1. It is ponderous p. 135. 2. It is satisfying p. 135 136. 3. Though others have their portion paid out there is never the lesse for us p. 137. 4. The soules of the Elect enter upon possession immediately after death p. 138. That the New creature only is the heir of this new Hierusalem p. 149. CHAP. X. The fifth Prerogative Royal our knowledge shall be cleare p. 153. Five Mysteries God will clear up to us in heaven so far as our humane nature is capable p. 154. 1. The Mystery of the Trinity ibid. 2. The Mystery of the Incarnation p. 155. 3. The Mystery of Scripture p. 159. 4. The Mystery of Providence p. 160. 5. The Mystery of Hearts p 163. CHAP. XI The sixth Prerogative Royal our love shall be perfect p. 165. CHAP. XII The seventh Prerogative Royal the Resurrection of our bodies p. 171. Several Corolaries our Uses drawn from the Resurrection 1. Use. p. 182. 2. Use. p 185. 3. Use. ibid. CHAP. XIII The eighth Prerogative Royal the bodies of the Saints shall be richly enameld with glory p. 187. Five properties of glorified bodies 1. Agility p. 188. 2. Clarity p. 189. 3. Beauty p. 190. 4. Impassibility p. 192. 5. Immortality ibid. CHAP. XIV The ninth Prerogative Royal we shall be as the Angels in heaven p. 194. CHAP. XV. The tenth Prerogative Royal the Vindication of names p. 199. CHAP. XVI The eleventh Prerogative Royal the Saints absolution p. 203. Where is observable 1. The Book of life opened ibid. 2. The blessed sentence p. 204. CHAP. XVII The twelfth Prerogative Royal a publick and honourahle mention of all the good the Saints have done p. 205. CHAP. XVIII Use. 1. Inform. 1. Branch The first inference drawn from the proposition p. 210. CHAP. XIX Inform. 2. Branch The second inference shewing the difference between the godly and the wicked the wicked have all their worst things to come p. 212. The Reprobates black Charter p. 213. CHAP. XX. Use. 2. Tryal Second Use of Tryal shewing how a Christian may know whether he hath any right to the Beleevers priviledges p. 227. That faith gives a title p. 229. The nature of faith opened In its Essentials p. 230. The nature of faith opened In its Consequentials p. 244. A reply to the sinners Objections p. 256. CHAP. XXI The Beleevers Objections answered p. 259. CHAP. XXII The third Use Exhortation 1. Branch Shewing the duties of a Beleever by way of Retaliation 1. Duty Thankfulnesse p. 270. 2. Duty Exemplarinesse of life p. 274. Walk as Christ did upon earth 1. In Sanctity p. 275. 2. In Humility p. 279. 3. In Charity p. 283. 3. Duty Contentation p. 285. 4. Duty Anticipation of heaven p. 288. 5. Duty Chearfulnesse p. 292. 6 Duty Envy not them who have only things present p. 297. 7 Duty Comfort in the want of spiritual comfort p. 299. 8. Duty All our things must be Christs p. 303. 9. Duty Wait for these great things in Reversion p. 306. Use. Exhortation 2. Branch To such as have only things here that they would labour for things to come p. 312 Sublunary things are but 1. Vain p. 313. 2. Uncertaine ibid. 3. Vexing p. 314. 4. Dangerous ibid. Our pursuit should be rather after the portion â—hen a few gifts p. 317. THE CHRISTIANS Charter 1 Cor. 3.21 22 23. For all things are yours whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods CHAP. I. The Porch or Entrance into the words together with the Proposition HAppinesse is the mark and centre which every man aimes at The next thing that is sought after being is being happy and surely the neerer the soul comes to God who is the fountain of life and peace the nearer it approacheth to happinesse and who so near to God as the Beleever who is mystically one with him he must needs be the happy man And if you
would survey his blessed Estate cast your eyes upon this text which points to it as the finger to the Diall For all things are yours The text may not unfitly be compared to the Tree of Life which bare twelve manner of fruits and yielded her fruit every moneth there are many precious clusters growing out of this text and being Skilfully improved will yield much fruit In the words we have the Inventory of a Christian All things are your A strange paradox when a believer can call nothing his yet he can say all things are his I have often thought a poor Christian that lives in a prison or some old cottage is like the Usurer who though he goes poore and can hardly find himselfe bread yet hath thousands out at use So it is with a child of God as having nothing yet possessing all things What once the Philosopher said Solus sapiens dives Only the wise man is the rich man give me leave to say only the believer is the rich man here is his estate summed up All things are his Before I come to the words there is an objection must be removed If all things are ours there seems to be a community what is one mans is anothers Answ. The Apostle doth not speak here of civill Possessions Paul did not go about to destroy any mans propriety for though he saith All things are yours yet he doth not say what any man hath is yours Object But is it not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had all things common Acts 2.44 It is true but first This was purely voluntary non fuit praeceptum sed susceptum there was no precept for it If it be objected that this was set downe as an example to imitate 1. I answer Examples in Scripture are not alwayes Argumentative The Prophet Elijah called for fire from heaven to consume the Captaines and their fifties but it doth not therefore follow that when one Christian is angry with another he may call for fire from heaven Thus the Primitive Saints out of prudence and charity had all things common it will not therefore follow that in every age and century of the Church there should be a common stock and every one have a share 2. I answer Though the Disciples had all things common yet still they held their propriety as is clear by Peters speech to Ananias Whiles it remained was it not thine own and after it was sold was it not in thine own power It is true in one sense what the Primitive Church had was not their own so much as could be spared was for the reliefe of the Saints thus all things were common but still they kept a part of their estate in their owne hand There is as the Schoolmen observe duplex jus a double right to an estate a right of propriety and a right of charity The right of charity belongs to the poor but the right of propriety belongs to the owner For instance God made a law That a man must not put his sickle into his Neighbours corne We reade that the Disciples being hungry when they went through the fields on the Sabbath did pluck the ears of corne there was charity but they must not put the sickle into the corn here was propriety This I the rather speak because there are some that when God hath made an enclosure would lay all common It was Satan pulled down Iob's hedg The Lord hath set the eighth Commandment as a fence about a mans estate and he that breaks this hedg a serpent shall bite him Thus having taken that objection out of the way I come now to the Text. And it falls into three parts 1. The Inventory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things 2. The Proprietors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are yours 3. The tenure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are Christs Which three branches will make up this one Proposition Doct. That all things in heaven and earth are the portion and prerogative of a believer A large Inventory All things we can have but all And the Apostle useth an ingemination he doubles it to take away all hesitancy and doubting from faith CHAP. II. The Arguments proving the Proposition THere are two Reasons which will serve to illustrate and confirm the Proposition All things are a beleevers 1. Because the Covenant of Grace is his The Covenant is our Great Charter by vertue of which God settles all things in heaven and earth upon us By sin we had forfeited all therefore if all things be ours the title comes in by a Covenant till then we had nothing to hold by This Covenant is the issue and birth of Gods love it is the legacy of free-grace This Covenant is enriched with mercy it is embroydered with promises you may read the Charter I will be their God And there is a parallell to it I am God even thy God This is a sufficient dowry If God be ours then all things are ours He is 1. Eminently Good One Diamond doth virtually containe many lesser pearls the excellencies in the creature are single and want their Adjuncts Learning hath not alwayes Parentage Honour hath not alwayes Vertue No Individuall can be the receptacle and continent of all perfections But those Excellencies that lie scattered in the creature are all united and concentred in God as the beams in the Sun the drops in the Ocean 2. Hee is Superlatively Good Whatever is in the creature is to be found in God after a more transcendent manner A man may be said to be wise but God is infinitely so Powerfull but God is eternally so Faithfull but God is unchangeably so Now in the Covenant of Grace God passeth himself over to us to be our God I am God even thy God This expression I am thy God imports three things 1. Pacification You shall finde grace in my sight I will cast a favourable aspect upon you I will put off my armour I will take down my Standard I will be no more an enemy 2. Donation God makes himself over to us by a deed of gift and gives away himself to us he saith to the believer as the King of Israel said to the King of Syria I am thine and all that I have This is alvearium divini mellis an hive full of divine comfort all that is in God is ours his Wisdom is ours to teach us his love is ours to pity us his Spirit is ours to comfort us his mercy is ours to save us When God saith to the soule I am thine it is enough he cannot say more 3. Duration I will be a God to thee as long as I am a God 2. Reason All things are a believers because Christ is his Jesus Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar and hinge upon which the Covenant of Grace turns Without Christ we had nothing to do with a Covenant The
before you die Death is yours An earthly Saint is a contradiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a man refined and separated from the earth if an Astronomer in stead of observing the Planets and the motions of the Heavens should take a reed in his hand and fall a measuring of the earth would not this be counted a solecisme and is it not as great a solecisme in Religion when men that pretend to have Christ and heaven in their eye yet minde earthly things Phil. 3.19 Our souls me thinks should be like to a ship which is made little and narrow downwards but more wide and broad upwards So our affections should be very narrow downwards to the earth but wide and large upwards towards heavenly things Thus we see death is a priviledge to believers death is yours the heire while he is under age is capable of the land he is borne to but he hath not the use or the benefit of it till he comes of age be as old as you will you are never of age till you die Death brings us of age and then the possession comes into our hands CHAP. VII The second Prerogative Royall of a Believer NOw I proceed to the second Prerogative which is yet to come what holy David saith of Sion Glorious things are spoken of thee O thou City of God Psalm 87.3 I may apply to these blessed things in reversion 2. The second Prerogative royall of a Christian is he shall be carried up by the Angels In this life a believer is carried by the Saints they lift him upon the wings of their prayers and when they can carry him no longer after death the Angels take him and carry him up thus shall it be done to the man whom God will honour Wicked men who are of the Devils life-guard when they die they shall have a black-guard of Angels to carry them Thou who art an old sinner that hast an hoary head but thy heart is as young in sinne as ever I may say to thee as Christ said in another sense to Peter When thou art old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not So I say Thou old sinner the time is shortly coming when thou shalt stretch forth thy hands on thy death-bed and another shall binde thee and carry thee whither thou wouldest not thou shalt be carried by a black-guard but a believer shall be carried by the Angels into Heaven The begger died and was carried by the Angels into Abraham 's bosome Abraham's bosome is a figurative speech representing the seat of the Blessed thither was he carried by the Angels Poore Lazarus when he was upon earth he had no friends but dogs to come at him when he was dead he had â— convoy of Angels After our fall the Angels as well as God fell out with us and became our enemies hence we reade that the Angels set out by the Cherubims stood with a flaming sword to keepe our first Parents out of Paradise Gen. 3.24 but being at peace with God we are at peace with the Angels Therefore the Angell comes with an Olive-branch of Peace in his mouth and proclaimes with triumph the newes of Christs incarnation Luk. 2.11 For unto you is borne in the City of David a Saviour which is Christ the Lord the Angels blesse God for mans Redemption Ver. 13. And suddenly there was with the Angel a multitude of the heavenly hoast praising God and saying Glory be to God in the highest The Angels love mankinde especially where there is the new-man and are ready to do all friendly offices for us as in our life-time they are our supporters Psal. 91.11 He shall give his Angels charge to keep thee So after death they are our Porters Lazarus was carried up by the Angels The Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring Spirits they are willing to minister for the good of the Saints Hence some observe it is said Lazarus was carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Angels in the plurall not by one Angel as if the Angels had been ambitious to carry Lazarus and every one strived which should have a part wicked men do not strive more who shall have a part in the death of the godly then the Angels do who shall beare a part in their ascension O in what pomp and triumph did Lazarus's soule now ride never was Dives so honoured in his life as Lazarus was at his death For a King to help to carry the Hearse of one of his Subjects were an high honour but a believer shall have a guard of Angels to conduct him Amasis King of Egypt that he might set forth his magnificence would have his Chariot drawn with foure Princes which he had conquered in the War but what was all this to the Chariot in which Lazarus and the soul of every believer shall be drawn at their death they shall be carried by the Angels of God CHAP. VIII The third Prerogative Royal of a Believer THe next great Prerogative is The Believer shall be with Christ in glory Phil. 1.23 I desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dissolved or loosen anchor and to be with Christ This is a priviledge of the first magnitude surely we can be no losers by being with Christ. A graft or scion though it be taken out of the tree it doth not perish but is set into a better stock thus it is with a Christian while he is here even after Conversion there is much of the wilde Olive still in him now when this scion by death is cut off he doth not perish but is set into a more noble and generous stock he is with Christ which is farre better a state of perfection is better then a state of imperfection Our graces are our best jewels but they are imperfect and do not give out their full lustre they are like the Moon which when it shines brightest hath a darke spot Our faith is mingled with unbeliefe our humility is stained with pride the flame of our graces is not so pure but it hath some smoake grace is but in its infancy and minority it will never be of full growth till we are with Christ. This is the highest link in the chaine of glory we shall be with Christ. What is it the pious soule desires in this life is it not to have the sweet presence of Christ he cares for nothing but what hath aliquid Christi something of Christ in it he loves duties only as they are manuductions to Christ why is prayer so sweet but because the soul hath private conference with Christ Why is the Word precious but because it is a meanes to convey Christ he comes down to us upon the wings of the Spirit and we go up to him upon the wings of Faith An ordinance without Christ is but feeding upon the dish in stead of the meat Why doth the wife â—ove the Letter
the sea he doth not complaine that he wants his Cisterne of water Though thou didst suck some comfort from thy relations yet when thou comest to the Ocean and art with Christ thou shalt never complaine that thou hast left thy cistern behinde There will be nothing to breed sorrow in heaven there shall be joy and nothing but joy Heaven is set out by that phrase Enter thou into the joy of thy Lord Here joy enters into us there we enter into joy the joyes we have here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are from heaven those are in heaven the joyes that we shall have with Christ are without measure and without mixture In thy presence is fulness of joy 1. The heart shall be filled Nothing but Christ can replenish the heart with joy the understanding will affections are such a triangle that none can fill but the Trinity As Christs beauty shall amaze the eye so his love shall ravish the heart of a glorified Saint must it not needs be joy to be with Christ what joy when a Christian shall see the great gulfe shot between heaven and hell What joy when Christ shall take us into the Wine-celler and kisse us with the kisses of his lips What joy when the match shall be at once made up and solemnized between Christ and a believer these are the more noble and generous delights 2. All the senses shall be filled with joy and at once The eye shall be filled What joy to see that Orient brightnesse in the face of Christ there you may see the Lily and the Rose mixed white and ruddy Cant. 5.10 The Eare shall be filled What joy to the Spouse to heare Christs voice The voice of God was dreadful to Adam after he had listened to the Serpents voice I heard thy voice in the garden and was afraid Gen. 3.10 But how sweet will the Bridegrooms voice be What joy to hear him say My Love my Dove my undefiled What joy to heare the musick of Angels even the heavenly hoast praysing God If the eloquence of Origen the golden mouth of Chrysostome did so affect and charme the eares of their auditours Oh then what will it be to heare the glorious tongues of Saints and Angels as so many divine Trumpets sounding forth the excellencies of God and singing Hallelujahs to the Lamb The smell shall be filled What joy to smell that fragrancy and perfume that comes from Christ All his garments smell of myrrhe aloes and Cassia The sweet breath of his Spirit blowing upon the soule shall give forth its sent as the wine of Lebanon The taste shall be filled Christ will bring his Spouse into the banqueting house and she shall be inebriated with his love O what joy to be drinking in this heavenly nectar This is the water of life This is the wine on the lees well refined The touch shall be filled the Saints shall be ever in the embraces of Christ Behold my hands and my feet handle me and see me Luk. 24.39 That will be our work in heaven we shall be ever handling the Lord of life Thus all the senses shall be filled Yet though there be a fulnesse of joy there shall be no surfeit the soule shall not be so full but it shall desire nor shall it so desire but it shall be full That which prevents a surfeit in heaven is that there shall be every moment new and fresh delights springing forth from God into the glorified soul Well might the Apostle say to be with Christ is farre better Great is the joy that faith breeds Whom not seeing yet believing ye rejoyce with joy unspeakable and full of glory If the joy of Faith be such what will the joy of fruition be There is ioy when we fall into temptations Jam. 1.2 If Christs sufferings are full of joy what then are his embraces If the dew of Hermon hill be so sweet the first fruits of Christs love what will the full crop be In short there will be nothing in heaven but what shall adde infinitely to the joy of the Saints The very torments of the damned shall create matter of joy and triumph I may allude to that of the Psalmist The righteous shall rejoyce when he sees the vengeance the elect shall rejoyce upon a double account to see Gods justice magnificently exalted and to see themselves miraculously delivered There shall be no unpleasant object represented nothing but joy Such will that joy be when we are with Christ that as it is not possible so neither is it fit for a man to speake 2 Cor. 12.4 We read that Ioseph gave his brethren money and provision for the way But the full sacks were kept till they came at their fathers house God gives us something by the way some of the hidden-manna some taste of his heavenly joy in this life but the full sacks of corne are kept for heaven O what joy to be with Christ surely if there were such joy and triumph at Solomons coronation That all the earth rang with the sound of it What joy will be on the Saints coronation-day when they shall be eternally united to Jesus Christ This shall inhance the joy of heaven It is for ever 1 Thes. 4.17 Then shall we ever be with the Lord. If this joy should after many years have a period it would much abate the sweetnesse But certainly if we could by our Arithmetick reckon up more millions of ages then there have been minutes since the Creation after all this time which were a short eternity the joy of the Saints shall be as farre from ending as it was at the beginning SECT V. The fifth Priviledge of being with Christ. I Proceed to the next priviledge which is Rest A Christian in this life is like Quick-silver which hath a principle of motion in it self but not of rest We are never quiet but as the Ball upon the Racket or the ship upon the waves· As long as we have sinne this is like the quick-silver A childe of God is full of motion and disquiet I have no rest in my bones by reason of my sinne Psal. 38.3 While there are wicked men in the world never look for rest If a man be poor he is thrust away by the rich if he be rich he is envied by the poore sometimes losses disquiet sometimes law-suits vex 'T is onely the prisoner lives in such a Tenement as he may be sure none will go about to take from him one trouble doth succeed another Velut unda supervenit undae sometimes the flood-gates of persecution are opened sometimes the Tombstone of disgrace is laid upon the Saints either the body is in trouble or the minde or both The Saints in this life are in a pilgrim-condition the Apostles had no certaine dwelling place 1 Cor. 4.11 We are here in a perpetual hurry in a constant fluctuation our life is like the Tyde
sometimes ebbing sometimes flowing here is no rest And the reason is because we are out of our centre every thing is in motion till it comes at the centre Christ is the centre of the soule the Needle of the compasse trembles till it turns to the North-pole Noahs Dove found no rest for the sole of her feet till she came at the Ark This Ark was a Type of Christ when we come to heaven the Kingdome that cannot be shaken we shall have rest Heb. 4.9 There remaines therefore a rest for the people of God Heaven in Scripture is compared to a granary Mat. 3.12 an emblem of rest Wheat while it stands on the ground is shaken to and fro with the winde but when it is laid up in the granary it is at rest the Elect are spiritual wheat who while they are in the field of this world are never quiet the winde of persecution shakes this wheat and every one that passeth by will be plucking these sacred eares of corne but when the wheat is in the heavenly Garner it is at rest There remaines a rest c. Not but that there shall be motion in heaven for Spirits cannot be idle but it shall be a motion without lassitude and wearinesse They that die in the Lord rest from their labours The work which the Saints shall do in heaven shall be delightsome and pleasant it shall be a labour full of ease a motion full of rest When a Beleever is in heaven he hath his Quietus est The lower Region is windy and tempestuous when we are once gotten into the upper Region of glory there are no winds or noxious vapours but a serene calmnesse this it is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ. SECT VI. The sixth Priviledge of being with Christ. THe last is Security 'T is possible a man may have a few minutes of rest but he is not secure he knowes not how soon Eclipses and changes may come he is still in feare and feare makes a man a servant saith the Philosopher though he know it not There is torment in feare 1 John 4.18 He that hath great possessions thinks thus But how soone may I fall from this Pinacle of honour how soone may the plunderer come Nay a beleever that hath durable riches yet is still pendulous and doubting concerning his condition 1. He somtimes questions whether he be in the state of grace or no and thus he thinks with himselfe perhaps I believe perhaps I do not believe I have something that glisters perhaps it is but a counterfeit chaine of Pearle my Faith is Presumption my Love to Christ is but self-love and when the Spirit of God hath wrought the heart to some sound perswasion he is soone shaken againe as a ship that lies at anchor though it be safe yet it is shaken and tossed upon the water and these feares leave impressions of sadnesse upon the heart 2. But secondly he feares that though he be in the state of Grace yet he may fall into some scandalous sinne and so grieve the Spirit of God sadden the hearts of the righteous wound his own conscience harden sinners discourage new beginners put a song into the mouth of the prophane and at last God hide his face in a cloud A childe of God after a sad declension having by his sinne put black spots in the face of Religion though I deny not but he hath a title to the Promise yet he may be in such a condition that he cannot for the present apply any Promise he may go weeping to his grave These sad feares like black vapours are still arising out of a gracious heart but when once a believer is with Christâ— there is full security of heart he is not onely out of danger but out of feaâ—e Take it thus a man that is upon the top of a Mast he may sit safe for the present but not secure Perhaps the Pirates may shoot at the ship and take it perhaps the windes may arise suddenly and the ship map be cast away in the storme but a man that is upon a rock he stands impregnable his heart is secure A Christian in this life is like a man upon the top of a Mast sometimes the Pirates come abroad viz. cruel persecutors and they shoot at his ship and oft though the passenger the precious soule escapes yet they sink the ship sometimes the windes of tentation blow those northern windes and now the Christian questions whether God love him or whether his name be enrolled in the book of life and though being in Christ there is no danger yet his heart doth hesitate and tremble but when he is with Christ off from the top of the Mast and is planted upon the rock his heart is fully secure and you shall heare him say thus Now I am sure I have shot the gulf I am now passed from death to life and none shall pluck me out of my Saviours armes CHAP. IX The fourth Prerogative Royal. LEt the Lucianists and Epicures place their happinesse in this life a beleevers is in reversion the golden world is yet to come I passe to the next Prerogative which is 4. The blessed inheritance Col. 1.12 Giving thanks unto the Father which hath made us meete to be partakers of the inheritance of the Saints in light This world is but a Tenement which we may be soone turned out of heaven is an inheritance and a glorious one Heaven hath no Hyperbole if the skirts and Suburbs of the Palace viz. the Stars and Planets be so glorious that our eyes cannot behold the dazling lustre of them What glory then is there in the Chamber of presence What is the Sanctum Sanctorum Of this blessed place we have a figurative description Revel 21. Iohn was carried away in the Spirit and had a Vision of heaven Ver. 2. That it was the Hierusalem above is cleare if we consult with Ver. 22. And I saw no Temple therein while we dwell upon earth there is need of a temple we shall not be above Ordinances till we are above sinne but in heavâ—n God will be in stead of a temple He shall be all in all And Ver. 25. There shall be no night there No City is to be found not the most glorious Metropolis under heaven where it is alwayes day for though some Regions which lie immediately under the Pole have light for several moneths together yet when the Sunne with-drawes from the Horizon they have as long a night as before they had a day but saith the Text There shall be no night there In hell it is all night but in heaven the day will be ever lengthening Now this blessed Inheritance or Kingdome which the Saints shall possesse hath six Properties or rather Priviledges worth our serious thoughts 1. Sublimenesse It is set out by a great and high mountaine Revel 21. ver 10. It is placed above the Aëry and Starry Heaven
is the banquetting-house where are all those delicacies and rarities wherewith God himselfe is delighted while we are sitting at that Table Christ's Spiknard will send forth its smell There is the bed of love there are the curtaines of Solomon there are the Mountaines of Spices and the streames from Lebanon there are the Cherubims not to keep us out but to welcome us into Paradise there shall the Saints be adorned as a Bride with Pearles of glory There will God give us abundantly above all that we are able to aske or think Is not here enough what cannot an ambitious spirit ask Hamans aspiring heart could have asked not only the Kings royal Robe and the ring from his hand but the Crown from his head too a man can ask a century of Kingdomes a million of worlds But in heaven God will give us more then we can ask Nay more then we can think An high expression what cannot we think we can think what if all the dust of the earth were turned to silver what if every stone were a wedge of gold what if every flower were a ruby every pile of grasse a pearle every sand in the Sea a diamond yet what were all this to the New Hierusalem which is above It is as impossible for any man in his deepest thoughts to comprehend glory as it is to mete the heaven with a span or draine the great Ocean O incomparable place Surely were we carried away in the spirit I meane elevated by the power of Faith to the contemplation of this royal and stately Palace I know not whether we should more wonder at the lustre of heaven or at the dulnesse of such as minde earthly things How is the world adored which is but a Pageant or apparition It is reported of Caesar that travelling on a time through a certaine City as he passed along he saw the women for the most part playing with Monkies and Parrets at which sight he said What have they no children to play with So I say when I see men toying with these earthly and beggarly delights What are there not more glorious and sublime things to look after That which our Saviour saith to the woman of Samaria If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldest have asked of him and he would have given thee living water the same may I say Did men know these eternal Mansions and what it were to be digging in these rich Mines of glory would God give them a Vision of heaven a while as he did Peter who saw heaven opened Act. 10.11 how would they fall into a Trance being amazed and filled with joy and being a little recovered out of it how importunately would they beg of God that they might be adopted into this stately inheritance But what do I expatiate these things are unspeakable and full of glory Had I as many tongues as haires on my head I could never sufficiently set forth the beauty and resplendency of this inheritance Such was the curious art of Apelles in drawing of Pictures that if another had taken up the Pensil to draw he had spoiled all Apelles work Such is the excellency of this celestial Paradise that if the Angels should take up their Pensill to delineate it in its colours they would but staine and eclipse the glory of it I have given you only the dark shadow in the Picture and that but rudely and imperfectly Such is the beauty and blisse of this inheritance that as Chrysostome saith if it were possible that all the sufferings of the Saints could be laid upon one man it were not worth one houres being in Heaven Augustine is of opinion we shall know our friends in heaven Nor to me doth it seeme improbable for sure our knowledge there shall not be eclipsed or diminished but encreased And that which Anselme doth assert that we shall have a knowledge of the Patriarchs and Prophets and Apostles all that were before us and shall be after us our predecessors and successors to me seemes very rational for society without acquaintance is not comfortable and my thinks the Scripture doth hint thus much if Peter and Iames having but a glimpse of glory when our Lord was transfigured on the Mount were able to know Moses and Elias whom they had never seen before how much more shall we being infinitely irradiated and enlightened with the Sun of righteousnesse know all the Saints though we were never acquainted with them before And this will be very comfortable Certainly there shall be nothing wanting that may compleate the Saints happiness Now that this glorious inheritance is the Saints Prerogative I shall evince by two Arguments It is so 1. In respect of the many obligations that lie upon God for performing this As 1. In regard of his promise Tit. 1.2 In hope of eternal life which God that cannot lie hath promised Gods promise is better then any mans bond 2. In regard of his oath He who is truth hath sworne Heb. 6.17 3. In regard of the price that is paid for it Christs blood Heaven is not only a promised possession but a purchased possession Eph. 1.14 4. In regard of Christs prayer for it Father I will that they also whom thou hast given me be with me where I am Now God can deny Christ nothing being the onely favourite I know thou alwayes hearest me Joh. 11.42 5. In regard of Christs ascension He is gone before to take possession of heaven for us He is now making preparations against our coming Joh. 14.2 I go before to prepare a place for you We reade that our Lord sent two of his disciples before to make ready a large upper roome for the Passeover Mar. 14.15 So Jesus Christ is gone before to make ready a large upper roome in heaven for the Saints 6. In regard of the anticipation of the Spirit in the hearts of the godly giving them an assurance of and stirring up in them passionate desires after this glorious inheritance hence it is we read of the earnest of the Spirit 2 Cor. 1.22 and the first-fruits of the Spirit Rom. 8.23 and the seale of the Spirit Eph. 1.13 God doth not still his children with rattles Heaven is already begun in a beleever so that the inheritance is certaine You see how many obligations lie upon God and to speak with reverence iâ— stands not onely upon Gods mercy but upon his faithfulness to make all this good to us The second argument is in respect of the Union which the Saints have with Jesus Christ. They are members of Christ therefore they must have a part in this blessed inheritance the members must be where the head is Indeed the Arminians tell us that a justified person may fall finally from grace and so his union with Christ may be dissolved and the inheritance lost But how absurd is this doctrine Is Christ divided can he
upper hand which goes hand in hand with Christ. Good works are not separated from faith only faith challengeth its seniority Faith believes as if it did not work and it works as if it did not believe Faith hath Rachels eye and Leahs womb Rom. 7.4 That ye should be married to another even to him who is raised from the dead that ye should bring forth fruit unto God Faith is that Spouse-like grace which marries Christ and good works are the children which faith bears Thus having briefly shewn you the Nature of Faith I now come to the reflexive Act Have you faith or no And here let me turne my self first to Unbelievers such as cannot find that they have this uniting this espousing grace what shall I say to you Go home and mourn think with your selves what if you should die this night what if God should send you a Letter of summons to surrender what would become of you you want that grace which should intitle you to Christ and Heaven oh I say mourn yet mourn not as them without hope for in the use of means you may recover a Title I know it is otherwise in our Law-Courts if a Title to an Estate be once lost it can never be recovered but it is otherwise here though thou hast no Title to Christ to day yet thou may'st recover a Title thou hast not sin'd away the hope of a Title unless thou hast sinn'd away the sense of sinning To such as are resolv'd to go on in sinne I haue not a word to say they are upon the spur to go to hell but to you that have been prodigall sonnes but are now taking up serious resolutions to give a bill of divorce to your sins let me encourage you to come to Christ and to throw your selves upon his blood for yet a Title to Heaven is recoverable Object 1. But saith the sinner Is there hope of mercy for me sure this is too good news to be true I would believe and repent but I am a great sinner Ans. And who else doth Christ come to save whom doth God justifie but the ungodly did Christ take our flesh on him and not our sins 2. But my sins are of no ordinary die Answ. And is not Christs blood of a deeper purple then thy sins is there not more vertue in the one then there can be venom in the other what if the devil doth magnifie thy sins canst not thou magnifie thy Physician cannot God drown one sea in another thy sinnes in the Ocean of his mercy 3. But my sins are of a long standing Answ. As if Christs blood were only for new and fresh wounds We read that Christ raised not only the daughter of Iairus which was newly* dead and the widows sonne which was carried forth to burying but Lazarus that had layn four dayes in the grave and began to putrefie and hath Christ lesse vertue now in Heaven then he had upon earth if thine be an old wound yet the medicine of Christs blood applied by faith is able to heale it therefote sink not in these quick-sands of despair Iudas his despair was worse in some sense then his Treason I would not encourage any to go on in sinne God forbid 't is sad to have old age and old sins It is hard to pull up an old tree that is rooted it is easier to cut it downe for the fire but let not such despair God can give an old sinner a new heart he can make springs in the desart Have not others been set forth as paterns of mercy who have come in at the twelfth houre Therefore break off the league with sinne throw thy self into Christs arms say Lord Jesus thou hast said Those which come to thee thou wilt in no case cast out 2. Let me turne my self to the people of God such as upon a serious scrutiny with their own hearts have ground to beleeve that they have faith and being in the faith are ingrafted into Christ read over your Charter All things are yours things present and to come You are the heirs on which God hath setled all these glorious priviledges Give wine saith Solomon to them that are of heavy hearts But while I am going to pour in this wine of consolation me thinks I hear the Christian sadly disputing against himself that he hath no right to this Charter CHAP. XXI The Beleevers Objections answered THere are three great Objections which he makes Object 1. Alas saith he I cannot tell whether I have faith or no Answ. Hast thou no faith how didst thou come to see it a blind man cannot see thou canst not see the want of grace but by the light of grace Quest. But sure if I had faith I should discern it Ans. 1. Thou mayest have faith and not know it a man may seek for that sometimes which he hath in his hand Mary was with Christ she saw him she spake with him yet her eyes were held that she did not know it was Christ the child lives in the womb yet doth not know that it lives 2. Faith oft lies hid in the heart and we see it not for want of search the fire lies hid in the embers but blow aside the ashes and it is discernable Faith may be hid under fears temptations but blow away the ashes Thou prizest faith hadst thou a thousand Jewels lying by thou would'st part with all for this Jewel no man can prize grace but he that hath it Thou desirest faith the true desire of faith is faith Thou mournest for want of faith dispute not but beleeve what are these tears but the seeds of faith Object 2. But my faith is weak the hand of it so trembles that I fear it will hardly lay hold upon Christ Answ. There are seven things which I shall say in reply to this 1. A little faith is faith as a sparkle of fire is fire though the pearl of faith be little if it be a true pearl it shines in Gods eyes This little grace is the seed of God and it shall never die but live as a sparkle in the main sea 2 A weak faith will entitle us to Christ as well as a stronger To them that have obtained like precious faith 2 Pet. 1.1 not but that there are degrees of faith as faith purifies so all faith is not alike one is more then another but as faith justifies saith is alike precious the weakest faith justifies as well as the faith of the most eminent Saint a weak hand will receive the almes for a man to doubt of his grace because it is weak is rather to rely upon grace then upon Christ. 3. The Promise is not made to strong faith but to true The Promise doth not say Who ever hath a faith that can remove mountains that can stop the mouth of Lions shall be saved but whoever believes be his faith never so small the Promise is
Beleever he is to be valued according to that which is in reversion Things to come are his If you were to take an estimate of a man's Estate would you value it by that which hee hath in his House or by his Land Perhaps he hath little in his house little money or plate but he is a landed man There lies his Estate While we are in this House of Clay we have but little Many a Christian can hardly keepe life and soule together but hee is a landed man things to come are his then be content with the lesse of things present If wee have but a small fore-crop we shall have a great after-crop it is sufficient if we have but enough to beare our charges till we come to Heaven An Heire that hath a great Estate beyond Sea though hee hath but a little money for his voyage thither he will bee content If a Christian hath but enough to pay for his passage till he comes at Heaven it is sufficient as Seneca said to his friend Polibius Never complaine of thy hard fortune as long as Caesar is thy friend So I say to a Beleever Never complaine as long as Christ is thy friend hee is preparing the Heavenly Mansions for thee If thou complainest of any thing let it be of thy complaining Should not Hagar have been content though the water were spent in her Bottle when there was a Well so neare God hath made a Deed of gift he hath given Christ to a Believer and in him all things things present and to come Grace and Glory is not here enough to make him content But saith the Christian I want present comforts Consider the Angels in Heaven are rich yet they have no money thou hast things to come Angels riches such as cannot stand with reprobation bee content then with the lesse of things present The Philosophers who never understood one syllable of this Charter did contemne riches and preferr'd a contemplative life what poore contemplations were those certainly a man that lives by faith may have more sweet content in his soule by the meditation of things to come then a worldly man by the enjoying things present 4. Labour for such an high degree of faith as to make these things to come present Faith and Hope are two Sisters and are very like they differ thus Hope looks at the excellency of the Promise faith at the certainty of it now faith looking at the infallible truth of him that promiseth thus it makes things to come present Faith doth antedate glory it doth substantiate things not seen Faith alters the Tenses it puts the Future into the Present Tense Psalm 60.6 Gilead is mine Manasseh is mine Ephraim is the strength of my head c. Those places were not yet subdued but God had spoken in his holinesse he had made David a promise and he beleeved it therefore hee looked upon them as already subdued Gilead is mine c. So saith faith God hath spoken in his holinesse hee hath made me a promise of things to come therefore Heaven is mine already When one hath the reversion of an house saith hee This house is mine Oh that wee had this Art of Faith thus to anticipate Heaven and make things to come present Thou who art a Beleever Heaven is thine now thy head is already glorified nay heaven is begun in thee thou hast some of those joyes which are the primitiae the first-fruits of it A Christian by the eye of faith through the Perspective-glass of the promise may see into Heaven Faith sees the Promise fulfilled before it be fulfilled Faith sets to its hand Item Received so much before it be paid Had we a vigorous faith we might be in Heaven before our time That which a weake beleever hopes for a strong beleever doth in some kinde possesse Oh that wee could often take a prospect of the Heavenly Paradise Walke about Sihon and go round about her tell the towers thereof mark ye well her bulwarks consider her Palaces So Walke into the Heavenly Mount see what a glorious situation it is go tell her Towers see what an inheritance you have see your beauty and Nobility behold your Scutchion Oh that wee could thus breath our faith up this Mount of Heaven every day Do not say All this shall be mine but It is mine already my Head is there my faith is there my heart is there could we thus living up to the height of our faith reallize and antedate things to come how would all present thing vanish if a man could live in the Sunne the earth would not appear when Saint Paul had been wrapped up into the third Heaven the earth did hardly appeare ever after see how he scornes it I am crucified to the world it was a dead thing to him hee had begun Heaven already thus it is with a man that is Heavenlized You Saints that are earthly the eye of your faith is blood-shot it is the character of a sinner he cannot see afarre off 2 Pet. 1.9 like a man who hath bad eyes that can see but just before him Faith carries the heart up to Heaven and brings Heaven downe into the heart 5. If all things to come are yours then walke chearfully with God put on your white robes hath a Beleever a title to Heaven what and sad Wee rejoyce in hope of the glory of God Rom. 5.2 It is but a while 't is but putting off the earthly clothes of our body and wee shall bee clothed with the bright robes of glory and can a Beleever bee sad See how Christ doth secretly check his Disciples for this Luke 24.17 What manner of communications are these while you walke and are sad What sad and Christ risen So I say to beleevers Things to come are yours why walke ye and are sad let them bee out of heart who are out of hope Oh rejoyce in God when the lead of the flesh begins to sink let the cork of faith swim above How doth the heir rejoyce in hope of the Inheritance How doth the Apprentice rejoyce to think of coming out of his time Here we are kept under by sinne and a childe of God is forced sometimes to do the devils work but shortly death will make us free there is an eternall Jubile coming therefore rejoyce in the hope of the glory of God Can wicked men rejoyce that have their portion in this life and cannot hee rejoyce that hath a reversion of Heaven Are the waters of Abanah and Pharpar like to the waters of Iordan O ye Saints think into what a blessed condition you are now brought is it not a sweet thing to have God appeas'd is it not a matter of joy to be an heire of the promise Adam in Paradise had choice of all the trees one only excepted The Promises are the trees of life thou may'st walk in the garden of the Bible and pluck from all these trees Who should
might Solomon say Better is the day of a mans death then the day of his birth Death is the spiritual man's preferment why then should he fear it Death I confesse hath a grimme visage to an impenitent sinner so it is ghastly to look upon it is a pursuivant to carry him to hell but to such as are in Christ Death is yours It is a part of the Joincture Death is like the Pillar of cloud it hath a dark-side to a sinner but it hath a light-side to a believer Deaths pale face looks ruddy when the blood of sprinkling is upon it in short Faith gives us a propriety in Heaven Death gives us a possession Feare not your priviledge the thoughts of death should be delightfull Iacob when he saw the Chariots his spirits revived Death is a Waggon or Chariot to carry us to our Fathers house What were the Martyrs flames but a fiery Chariot to carry them up to Heaven How should we long for Death This world is but a Desart we live in Shall we not be willing to leave it for Paradise We say It is good to be here we affect an earthly eternity but grace must curb nature Think of the priviledges of Death The Planets have a proper motion and a violent by their proper motion they are carried from the West to the East but by a violent motion they are over-ruled by the Primum Mobile and are carried from the East to the West So though naturally we desire to live here as we are made up of flesh yet grace should be as the primum mobile or master-wheele that swayes our will and carries us in a violent motion making us long for death Saint Paul desired to be dissolved and 2 Corinth 5.2 In this we groane earnestly desiring to be cloathed upon with our house which is from heaven we would put off the earthly cloathes of our body and put on the bright robe of immortality we groane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Metaphor taken from a mother who being pregnant groanes and cries out for delivery Austine longed to die that he might see that head which was once crowned with thornes We pray Thy Kingdome come and when God is leading us into his Kingdome shall we be afraid to go The times we live in should me thinks make us long for death we live in dying times we may heare as it were Gods passing Bell ringing over these Nations Foelix Nepotianus qui haec non videt as Hierome said in his time Nepotian is an happy man that doth not see the evils which befall us they are wel that are out of the storm and are gotten already to the haven To me to die is gaine Quest. But who shall have this priviledge Answ. death is certaine but there are only two sorts of Persons to whom we may say Death is yours 'T is your preferment 1. Such as die daily We are not borne Angels die we must Therefore we had need carry alwayes a deaths-head about us The Basilisk if it see a man first it kills him but if he see it first it doth him no hurt The Basilisk death if it sees us first before we see it 't is dangerous but if we see it first by meditating upon it it doth us no hurt study death often walke among the Tombs It is the thoughts of death before-hand that must do us good In a dark night one Torch carried before a man is worth many Torches carried after him one serious thought of death before-hand one teare shed for sinne before death is worth a thousand shed after when it is too late 'T is good to make Death our familiar and in this sense to be in Deaths oft that if God should presently seal a lease of ejectment if he should send us a Letter of Summons this night to surrender we might have nothing to do but to die Alas how do we adjourne the thoughts of death 'T is almost death to think of it There are some that are in the very threshold of the grave who have one legge in the earth and another legge in hell yet put farre from them the evil day I have read of our Lysicrates who in his old age dyed his gray hairs black that he might seeme young againe When we should be building our Tombes we are building our Tabernacles die daily lest you die eternally The holy Patriarchs in purchasing for themselves a burying place shewed us what thoughts they still had of Death Ioseph of Arimathea erected his Sepulchre in his Garden we have many that set up the Trophies of their victories others that set up their Scutchions that they may blaze their honour but how few that set up their Sepulchres who erect in their hearts the serious thoughts of death Oh remember when you are in your gardens in places most delicious and fragrant to keep a place for your Tomb-stone die daily There is no better way to bring sinne into a Consumption then by oft looking on the pale horse and him that sits thereon By thinking on death we begin to repent of an evil life and so we disarme death before it comes and cut the lock where its strength lies 2. Such as are in Heaven before they die death is yours If we will needs be high-minded let it be in setting our minde upon heavenly things Heaven must come down into us before we go up thither A childe of God breaths his faith in Heaven his thoughts are there When I awake I am still with thee Psal. 139.17 David awaked in Heaven his conversation is there Philip. 3.20 For our conversation is in Heaven The Believer often ascends Mount Tabor and takes a prospect of glory O that we had this celestial frame of heart When Zacheus was in the croud he was too low to see Christ therefore he climbed up into the Sycomore-Tree When we are in a croud of worldly businesse we cannot see Christ Climb up into the tree by divine contemplation If thou wouldest get Christ into thy heart let Heaven be in thy eye Set your affections upon things above Colos. 3.2 There needs no exhortation to set our hearts upon things below How is the curse of the Serpent upon most men Upon thy belly shalt thou go and dust shalt thou eat all the dayes of thy life Those that feed onely upon dust Golden dust will be unwilling to returne to dust Death will be terrible The tribes of Reuben and Gad desired Moses that they might stay on this side Iordan and have their portion there it being a place convenient for their Cattel It seems they minded their Cattel more then their passage into the holy Land so many Christians if they may have but a little grazing here in the world in their Shops and in their Farms they art content to live on this side the River and minde not their passage into the Land of Promise you that are in heaven