nor ever entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 IV. Now we ought not to forget this End but Imprint it in our minds for though we know not distinctly what the things prepared are yet we know they are Great and Glorious for so much is revealed unto us by Gods Spirit and we have the mind of Christ 1 Cor. 2.10.12.16 and therefore O thou great being teach us to make a Covenant with our Eyes to turn them away from beholding of Vanity and ever to look at this mark and to feed our Eyes with a sight of this Glory and even afarr off to behold it by Contemplation until we approach neerer unto it and with the Psalmist be satisfied therewith Psal. 17 1â— V. And in our Fellowship with God we are not only allowed to see him but to enjoy him and all that we see in him by Covenant he gives himself to be our God Gen. 17.7.8 and is our portion and inheritance Psal. 16.5 Jer. 10.16 Lam. 3.24 in this Promise are Contained all the Riches of Glory and all the Treasures of Immortality and in all the Promises of the Gospel there is not more Comfort then that which is included in this Word for what Gift is greater then God or what can be wanting to them that have the Lord for their exceeding great reward Gen. 15.1 VI. The Comfort of this Gift is unspeakable for the present in the midst of affliction but in the last period of our lives then is the fulfilling of this and the like Promises therefore is that End ever to be remembred and longed after then especially shall it appear how his Flock shall remain as Lambs in the Bosome of the Lord their Shepherd Isa. 40.11 then will it be further revealed how God dwelleth in them and they in him 1 John 4.15 16. he that fills heaven and Earth Jer. 23.24 is himself a House wherein they shall dwell and they a Mansion wherein he shall make his abode John 14.23 by this Heavenly Conjunction and Cohabitation with God shall the Elect be one even as the Father and the Son are one Christ in them and the Father in him that they may be perfect in one John 17 22. VII This thrice Blessed and most Glorious Union is that Green bed of Christ and his Spouse Cant. 1.16 an Eternal Paradise of Delights and Garden of Spiritual Comfort by this Communion God Embraceth those who are his with both armes of his love and putteth them in his bosom Cant. 2.6 chap 8.3 and in this divine Embracement there is felt more Happiness and Heavenly Joy then all the Love and Fruits of Love or whatsoever went under the Name of the Tenderest and Strongest affection in this World could ever yield unto the Heart of Man for if the first Fruits of Spiritual Joy now at this pesent in the midst of Tribulation be an Hundred fold more than all the Pleasure of Houses and Lands Fathers and Mothers Wife and Children the most desirable things of this World Mark 10.29 30. then how can it be but more then an Hundred Thousand fold Pleasure to enjoy the Beauty and Face of God in Heaven to inherit the fulness of Joy in his Presence and Pleasures for evermore at his Right Hand VIII If the infinite Blessedness of the Glorious Persons in the Holy Trinity doth appear in their mutual Union so that they were an all sufficient and Eternal delight unto themselves in enjoying one another continually before the World was and before Men or Angels were made Pro. 8.30 then may we well think how our Vessels shall be filled and overflow with Heavenly Comfort 1 John 14. when we come to Drink of that Divine Fountain and Enter into our Masters Joy Mat. 25.21.23 and taste the sweetness of that Communion this Love of God is better then life it self Psal. 63.3 and all our Life and Love of this World is to be hated in Comparison of it Luke 14.26 IX And as in Soul so in Body shall we be made like unto Christ our vile bodies shall be changed and fashioned like unto his glorious body and this according to the working whereby he is able to subdue all things unto himself Phil. 3.21 that is as effectually and Comfortably as an Almighty Power is able to bring to pass and therefore as in the transfiguration of Christ his face did shine as the Sun Mat. 17.2 Even so shall the righteous shine forth as the sun in the Kingdom of their Father Mat. 13.43 as the raiment of Christ through the brightness of his Body did shine as the Transparen light and was exceding white as snow Mark 9.3 and withal white and glistring Luke 9.29 So the whole Person of the Righteous made whiter then snow in their transfiguration shall shine Glister and Sparkle with a Radient Beauty and Heavenly Brightness then the moon shall be confounded and the sun ashamed when the Lord of hosts shall reign in mount Zion and in Jerusalem and before his ancients gloriously Isa. 24.23 then he shall be glorified in his Saints and made marvellous in all them that believe 2 Thes. 1.10 X. If the Face of Moses while he was yet Cloathed with Corruption when he had seen but the Back-parts of the Almighty and that but for a moment in one Vision did yet shine so Gloriously that Men fled away amazed from him and durst not behold the Brightness of his Countenance Exod. 34.30 chap. 33.23 What then shall be the Glory of the Righteous when being Cloathed with Immortality they shall see God Face to Face and that in a perpetual Vision for evermore XI From this Transfiguration of the Saints made so Glorious by the sight of God and Fellowship whith him ariseth the Glory of their Fellowship one with another which is also an unspeakable Felicity of the Second Life to enjoy all the Beauty and all the Love of all the Glorified Souls and Bodies in Heaven as Jonathan seeing the Grace of God in David was knit unto him and loved him as his own Soul 1 Sam. 18.1 So here the Saints beholding the Glory of God revealed in each other shall be link'd together in the nearest bonds of entire Affection they that first give themselves to God do then give themselves to one another by the will of God 2 Cor. 8.5 they are all one in Christ Jesus Gal. 3.28 there is one body and one spirit Eph. 4.4 all are gathered together in one under one head whether things in heaven or in Earth Men and Angels whether they be Thrones or Principalities or Powers Eph. 1.10.22 all things are the Saints whether it be Pauls or Apollos or Cephas or the world or life or death or things present or things to come all are theirs and they are Christs and Christ is Gods 1 Cor. 3.21 22 23. XII Hereupon the Angels take the Souls of Men deceased into their Bosomes and convey them to Heaven and then even
at all the present Time we enjoy tarries but a moment and then takes Wings and flys away and never returns again already we are dead to all the years we have liv'd and vain 't is to expect to live them over again But the longer we live here the shorter is our Life and in the end we become a Lump of Clay and a Feast for Worms CHAP. I. Several Notions of Death what it is its Author Name and Nature FIrst If we would know what Death is the Philosopher tells you To die is to be no more Vnhappy and if we consider Death according to the right Notion it is but a departed Breath from dead Clay enlivened at first by Breath cast upon it Now Job tells you Death is a Moth and as the Moth breeds out of the Garment so Death do's out of the Body The Heathens were of Opinion that Death was an Eternal Sleep the Fear of the Rich and the Desire of the Poor but Pious St. Augustine often breathed forth this heavenly Wish saying O that I could see Death not as it was but as thou O Lord hast now made it Death is the supremest Monarch in the World as he hath the Dominion over Sin and he is the antientest King whose Reign began from Adam yet St. Paul tells ye 1 Cor. 15.26 at last this King shall be vanquished the last Enemy that shall be destroyed is Death and Christ who is the Resurrection and the Life pronounces this Sentence O Death I will be thy Death II. Whoever was the Author and Father of Death Sin was the Mother for the Apostle tells ye 1 James 15. that Sin when it is finished bringeth forth death and Eve the Mother of all Living was delivered in Child-bed of Death Now Adam falling Sin follows him and Man being tempted Death assaults him and by Sin Death enters Every Parent is an Adam to his Child infusing Corruption in his Generation Since then Death by Sin crept in at the Window or rather at the Ear which is prone to listen to Evil Counsel let us cast it out by the Sense of Faith in hearkning to God's Word which will make us wise unto Salvation III. As for the Name of Death it is called a Sleep so St. John terms it Chap. 11.11 Our friend Lazarus sleepeth and of St. Stephen it is recorded in Holy Writ after he had done praying for his Persecutors When he had said this he fell asleep 7. Acts 60. it is likewise said of the Patriarchs and Kings of Judah that they slept with their Fathers and Job expresseth That man lieth down and riseth not he shall not be awaked out of sleep till the heavens shall be no more Likewise Saint Paul mentions in his Mystery We shall not all sleep but we shall all be changed 1 Cor. 15.51 The Night is the Emblem of Sleep and Mortality Now Sleep is but the Shadow of Death and where the Shadow is the Substance cannot be far off Lastly the Grave it self is but a withdrawing Room to retire in for a time it is going to Bed to take rest which is sweeter than Sleep and when it is time to awake and rise we shall as the Royal Psalmist says be satisfied IV. Next as to the Nature of Death few or none know it though all must sensibly feel it there is nothing after Death and therefore Death is nothing it is without Essence or Substance but a privation which kills he Creature therefore curiously to â—quest the Efficiency of it were but to employ the Eye to behold Darkness Salomon in his Book of Wisdom Chap. 1.13 mentions that God made not Death but created all things that were good this caused good St. Augustine to breathe forth this Supplication Lord thou hast not made Death wherefore I beseech thee suffer not that which thou hast not made to reign over that which thou hast made Now Death came into the World by Man only whose Soul was affected to know that which God never made which was the Evil of Death thinking it had been very good by desiring to know the worst of Evils But so Divine a thing is Knowledge that we see Innocency it self was ambitious of it from whence that Proverb is derived That Evil is not known but by good V. Pet no Learned Man knows so much but Ignorance may suffer him to commit Evil for none of a sound Judgment and right understanding can be guilty of Wickedness and there is no fear of knowing too much Good but there is much Fear of practising too little But since the Almighty has revealed in his word more than we can comprehend and enough to work out our Salvation let us attain to sober Knowledge and not repine but be content with our Ignorance Indeed Knowledge and Power are the Worldling's Idol but let every Man endeavour fully to know himself and then Pride and Ambition will soon vanish CHAP. II. That Death hath no respect of Persons but we are continually dying whilst we live ALthough Men cannot or are unwilling to pay those Worldly Obligations they lye under yet they must pay this Debt to Nature and it is a Favour afforded by Nature that what she hath made most vexatious she hath made Common that the Equality of Fate might mitigate the Cruelty of it and this Question the Psalmist asketh What Man is he that liveth and shall not see death II. Our Saviour told the Jews their Fathers did eat Manna in the Wilderness and are dead 6 John 49. and the Apostle tells ye Phil. 2.8 that Christ being found in fashion as a man he humbled himself and became obedient unto Death even the death of the Cross. So that we see it is as natural to die as to be conceived and born yet it is improper for us to say Men die Naturally for Man dies not as a Beast by an Annihilation but by a Decree from Heaven it is appointed for all Men once to dye Heb. 9.27 III. Sickness the Messenger of Death respects not the best Complexion the Sores of Lazarus will make as good Dust as the Paint and Washes of Jezabel and like Jonas his Gourd we come up in a night and are gone in a moment we come naked into the World and no sooner we are born but the Grave waits for us but to continue in the Body is not the request of those which desire Heaven for the Apostle he desired to be dissolved and the Psalmist crys out As the hart pants after the Water-Brooks so longeth my Soul after thee O God Psal. 42.1 Death only shortens Time not Life and the Merit of Death is the Debt due to Sin both impos'd on Mankind for Sin IV. Now if we cast never so bright a Lustre in the World yet alas our brittle Bodies how quickly are they broken Man says Jeremiah fades like a leaf and sin like a wind takes him away Let a Man live never so long yet at last Death seizes him but to consider aright
Sinning and thence how Restless think you is the Guilty Conscience only in this particular like God that it never Slumbers nor Sleeps the Clamour of this inward Voice deadens the Voice of Ravens or of Thunder not only audible to us Waking but interrupting of our best Repose Job 7.13 When I say my bed shall comfort me and my couch shall give me rest then thou frightest me with dreams and terrifiest me with visions XIII To be thus uneasie is enough to make one with David ones own Metamorphosis Psal. 55.6 O that I had the Wings of a Dove for then would I fly away and be at rest at rest from the distracting Cares that follows this vain Worlds Affairs at rest from the impetuous Solicits of the Flesh at rest from the importunate Temptations of the Devil at rest from the refractory Impieties of wicked Company All which make every honest David sigh out here Wo is me that I am constrained to dwell in Mesech and have my habitation among the tents of Kedar Psal. 120.5 Thus is our Life a tossed Ark tumultuous without sick within and the poor Soul like Noah's restless Dove can find no ground to fix on till she return from whence she flew at first and then indeed she rests Rests from her Labours so says the Spirit Rev. 14.13 XIV But here we have no continuing City no City of Rest Now Job summs up all the Particulars and produces the Total in his 14 Chap. v. 1.2 Man that is born of a Woman is of few days and full of trouble he cometh forth like a flower and is cut down he fleeth also as a shadow and continueth not that is hath no continuing City And having thus demolish'd this Earthly City how can we now choose but with Metellus sacking Syracuse lament the transient vanity thereof and bewail our strong Desires of so weak an Object as no Continuing City CHAP. XI That there is nothing in this World worthy of taking off our Affections from Heavenly Things Practically considered THere is a Place where the Woman is cloathed with the Sun and the Moon under her Feet Rev. 12. where the Church and every Member of it is robed with Glory and far above the reach of any Mutability But as St. Bernard says this is in the City that 's above it is not here this Place is the Moon 's chief Region her very Exchange as it were to vent all her Varieties and nothing save alteration continues here Earth you see is the least of Elements and to the Heavens no more than is a single Atome to the Sun an infinite substance then such as the Soul is must needs be straightned here this little Circle can never fill the Hearts vast Triangle no nothing but the Trinity Vain it is therefore to think of placing our Affections here II. This again is the lowest and most dreggish Element the Sink of all and so the Shop of Dangers and Diseases and they both so destructive that they obstruct our abiding here 'T is the Valley of the World Earth the Valley of Tears Tears indeed where we enter Life with Cries continuing with Sighs and going out with Groans This is our Musick here here where Mirth is but apparant Grief is real where we eat the Bread of carefulness and mingle our Drink with weeping and all our Actions with sinning this is our Diet here here we only tast of Joy but glut in Sorrow we walk in Happiness but journey in Calamity this is our Travel here here where Riches are but Thorns Honours but Pinnacles and Pleasures Bees that leave more Sting than Honey these are our Treasures here So that the World you see with all its Pomp makes but up a Nebuchadnezzar's Image Dan. 2. though the Head be Gold the Breast of Silver Belly Brass and Legs of Iron yet are the Feet of Clay let one be honourable another rich a third beautiful and a fourth never so vigorous yet are the Foundations of them all but Clay and a small Stone from out the Sling of Death does break and liken them to Dust and this is the End of all Things III. Now methinks by this time we should be all of Holy Monica's Mind St. Augustine's Pious Mother who as he tells us having thus discours'd over the Frailty of the World together melted into this Expression For my own part says she I am now delighted with nothing in this World and what do I longer here but practise Jobs attendance So after all this Colloquy of ours anatomizing the vain World what can we find here worthy our Affections and not worthy our Disdain Then what do we here here in our unsatisfied Desires our eager Prosecutions treasuring for the Moth and Thief like Spiders spending our Bowels to catch Flies and as Menot says of sharp Hunters who lose a Horse of a Price in pursuit of an Hare worth nothing here being neither a City of Strength Unity Rest nor Safety What do we then here but Ixion-like grasping of a Cloud for Juno IV. It was a Question once debated in the Court of Alexander What was the Greatest Thing in the World and having many about him of all Sciences a Geographer answers him the Mount Olympus that Hill indeed being so vast and high as frequently is took for Heaven it self An Astronomer he answer'd 't was the Sun that World of Light so many times bigger than the Earth a Parasite tells him his own Victory but an honest Moralist standing by affirmed the greatest thing in the World was to be an Heart that could Contemn the greatest this Philosopher answered as though he had heard Christ himself Preach on that 14. of Luke 33. Whosoever he be of you that forsaketh not all he hath cannot be my Disciple a pair of imitable Examples and one of them a Heathen and shall Christians come behind such in Contemning of the World and the greatest things in it then let us even change Names with them but let our Souls aspire with Monica's that Glory of one Sex and Copy of the other what do we here like David thirst for better Waters Psal. 42. and yet as 't was with Monica one thing Necessary one thing there was which made that Female Saint desire a little longer Continuance here which was her Sons Conversion and to see him Baptiz'd a Christian. V. So one thing must our Soul desire of God that we may live to see that Christened Baptized in the Tears of Penitence and then away to our continuing City what do such Eagles here when as their Carcass is in Heaven indeed what do we so long looking on this Terrene Globe whose Zones are all Intemperate Freezing Charity or Scorching Envy Avaritious Drought or Riotous Profuseness whose Paralells are Equal Cares and Fears whose Circumference is Vanity and Centre is Corruption hark how the Philosopher calls us off Behold now the Beauteous Frame of Heaven and desist at length to Admire base Earthly things let the Bodies Figure be
Heat and as soon do intemperately devoured Meats like much Fire a little Water drink up the radical moisture and here that Judaism is seasonable What need this wast Wast of Food Wast of Feeders a little contents Nature but nothing satisfies Opinion how fast doth Luxury consume the vital Lamp oft-times so captivating the Body to Diseases that nothing can free it but that general Remedy of all Maladies an early Death So that the Intemperate are of the Number of David's Wicked Ones that scarce live out half their days Psal. 55.33 and however not by the Laws Politick yet by the Divine Statutes each of these is by double Guilt his own Self-murtherer VIII Be not therefore like that Image of Intemperance Sardanapaâ—â—â— whose effeminate Luxury bereft him of his Kingdom least it bereave you of a better of the Kingdom of Glory but rather imitate that Pattern of Abstinence the good Emperor Valentinus who of all the Conquests he had ever Won though many yet on his Death-bed said he Gloried but of one and being ask'd of which the greatest Victory saith he that e'er I got was in Subduing that greatest Enemy my own Flesh I close this with St. Peter's dehortation and in his wooing Language I beeech you brethren abstain from fleshly lusts which war against the Soul 1 Pet. 2.12 seek Patience by suffering and that not only by forbearing but likewise by bearing Evil. IX Bearing Evil first Affliction is the Coat of a Christian and the Cross his Badge and it is said to every one as well as Constantine under this Banner thou shalt overcome are we not all Members of that Head which was Crown'd with Thorns the parts then must look to Simpathize together with it for the Head enters not by one passage and the Members by another but all go into Heaven at the same Strait Gate the Red Sea is the way to Canaan and through many tribulations must we enter into that Kingdom Acts. 14.22 Affliction like the Toad hath a precious Pearl in the Head how ever it appears ugly no Affliction is for the present joyous but our light afflictions which is but for a moment worketh for us a far more exceeding and eternal weight of Glory 2 Cor. 4.17 X. Adversity is God's Knife wherewith he spareth not to Launce whom it pleaseth him to Heal and those like precious Jems are most beautiful after Cutting and though our Earthly Mother this World may perhaps for our Affliction with Rachel call us Ben-onies Sons of her Sorrow yet God our Heavenly Father will one day for our patient Suffering with Jacob call us Benjamins Sons of his Right-hand you may perhaps have heard of that Saying of St. Austin God had never but one Son and that his only Son without Sin but not without Affliction no â—ot his beloved Son in whom he was so well pleased Mat. 3.17 indeed the rather was he Afflicted for that he was beloved seeing he Chastneth whom he loveth and Scourgeth every Son whom he receiveth Heb. 12.6 XI The Rod is the Badge of Filiation and therefore St. Augustine notes in God a cruel Mercy and a merciful Cruelty the first when he permits the Wicked to prosper in this life as t is Job 21.13 the wicked live wax fat and grow in Wealth saith he but what ensueth a sad Catastrophe in a Moment they go down to Hell a while they flourish says the Psalmist like a green bay Tree but anon when their Sins are Ripe they are cut down like the Grass and wither like the green Herb Psal. 37 2. and this indeed is a cruel Mercy no marvel if the Prophet desired rather God's merciful Cruelty Jer. 10.14 Correct me O Lord yet with thy Iudgment not in thine Anger XII The very Heathen could say 'T is better to have been afflicted for adverse fortune more profits man than smiling stars and Job as well as David had Experienc'd it Blessed is the Man saith he the Man what Man think you the Man that 's Clad in Purple and fares deliciously every day no that 's not he is 't the Man whom the King will Honour with the Ring and Steed and Royal Robe 't is not he neither what then is 't the Man that hath caught this World in a Purse-net and by the Omnipotence of his Gold Commands all the Felicities that grow in Solomon's Walk under the Sun no none of all these but Blessed is the man whom God correcteth Job 5.17 XIII To this purpose St. Augustine feigns a Conference 'twixt God and himself God personating a Merchant and himself a Chapman says God I have merchandize to sell what is it says the Holy Father why says God the kingdom of heaven says St. Augustine what 's the price on 't for poverty says God the richest Kingdom for momentany affliction Eternal Rest and for Reproach a Crown of Glory since then our light afflictions which is but for a moment bringeth us a more excellent and eternal weight of Glory Rom. 8.18 let us not refuse the Chastning of the Lord but when he sends it Patiently suffer Evil therefore seek by doing Good do good by Charity and Prayer and seek by suffering Evil and suffer by abstaining all Intemperance and sustaining all Afflictions so run and you shall obtain thus seek and you shall find the Continuing City that we look for a Prospect of which I shall give you in the following Chapter CHAP. XIII A Prospect of the Heavenly Jerusalem which we are to seek Practically Considered This is an Object worthy all our Pains and our best deservings undeserving it take but a glimpse of it for we can do no more at present here we see as in a glass but darkly 1 Cor. 13.12 Consider it abstractly as a City then as a Concrete one to come first you see 't is a City not a Wilderness as is this World where we are all in Pilgrimage to the Sepulchre and behold here a most exact Distinction 'twixt this same and the former City the Worldly one 's built but of Clay and Stuble the Work of Mens Hands and those that make 'em are like unto 'em of a Frail dissolution but this Coelestial City is made by him who made the Hands whose Architecture is the Almighty these Buildings therefore are John 14.2 the abiding Mansions whereas those Earthly ones 2 Cor. 5.1 are but Gourds but Fleeting Tabernacles you remember the other was a City of Negatives neither of Strength Unity Rest nor Safety this of all affirmatives where in are all those fix'd as in their proper Sphere II. And first 't is a City of Strength ask St. John else Rev. 21.1 the Foundation all of Gold the Walls of Adamant and its Twelve Gates of Pearl materials of the Strongest yet Guarded with Innumerable Angels that excell in Strength Psal. 103.20 Garrison'd with an Army of Martyrs and Govern'd by the Lord of Hosts indeed there can want no Strength where dwells Omnipotence here then were that an oppertune Desire
who will lead me into this Strong City and that will do it by diligent seeking if thou pursuest it III. This too is a City of Unity the King of Salem's Dwelling-house those Stars are the Embroideries of Peaces Coat and the Gay-beams of the Sun and Moon but the Bright Smiles of Love Triumphant Heaven is the Place where Charity was bred Faith and Hope are low born Vertues to her 1 Cor. 13.8 here they begin and here they end but this greater Grace of Love and Unity astray indeed on Earth take up their Eternal Rest in Heaven nay there were no Heaven without it Concord here ever Flows and knows no ebb springing from the undivided Trinity unto the Goodly Fellowship of the Prophets and Communion of all Saints who shining all with the same Light of Glory breath all the same Incessant Hallelujahs none envying each others Happiness Vessels all full though of several Sizes none know either want or emulation this Jerusalem is the City at Vnity with it self Psal. 122.3 IV. Next 't is a City of Safety you see Strengthned beyond all Opposition and Seated above Short-armed Danger no angry Storm can shake the Cedars of this Lebanus or blast the Ascenders of this Holy Mountain here only may we cry Peace Peace all Safety dwelling here no Enemies being left to interrupt it Sin and Sorrow the Grave and Hell are all Conquer'd by him who hath subdued all things 1 Cor. 15.27 yet were the World let loose against them Christ's little Flock need fear no ill for they are in such a Hand as who shall take them from him John 10.28 let the World totter into its first Chaos ruin should threaten them in vain whom God makes dwell in Safety Psal. 4.8 this Canaan is full of secure Vines and Figg-trees the Prophet Zachariah means this City Sure when he says Men shall dwell in it and there shall be no more destruction but Jerusalem shall be safely inhabited Zach. 14.11 V. Lastly all these speak Heaven a City of Rest where there is such Strength Love and Safety needs must there be true Security first Heaven is the Center of Souls as the Earth is of Bodies and only there they rest there indeed being contentation adequate to the Soul's Capacity no further search no more desire where as here one corner of the Heart or other still is Empty Heaven satisfieth the hungry Soul with goodness Psal. 107.9 and yet this Heavenly Rest is not to be taken as some Impious Spirits only privately as a total Cessation from all Sacred Business for in that Sense Saints have no rest in Heaven never ceasing to fall down before the Throne saith St. John never silencing their Sacred Anthems to the King of Glory but as Philosophy-says of the Spheres this Holy Motion is their endless rest in respect of all molestations and wonted troubles which this World showrs on them here they are said to rest and so says the Spirit Rev. 13.14 they rest from their labours VI. And now could but divine Contemplation transport you with St. Paul 2 Cor. 12.2 but snatcht your Souls a while from out their Earthly Tenements and Elevate 'em to the Heaven we speak of what glorious Objects not to be reveal'd should you there behold there should you see Felicity walk hand in hand with Eternity and what this World can never shew you Glory attended on by Safety there 's Light never Clouded Health never Weakned Pleasure unmix'd with Grief or Beauty with Deformity a Moon without her Spots Wisdom acquainted with no Error and Life beyond the reach of Death VII There shall you see the Eternal Eternally one whom all shall love without Satiety and with unweariedness Praise him continually there likewise should your Ears with Equall Happiness Banquet themselves on the true Coelestial Melody sweeter than that feign'd of the Spheres even of Halilujah-singing Saints and Angels there shall you find as 't were an happy Marriage a Conflux of all goodness united so that there 's nothing absent that you could wish present nor any thing present that you could wish absent here then with David we may lye down in Wonder what glorious things are spoken of thee thou City of God! Psal. 87.3 and yet like as to Sheba's Queen not the one half can be told you VIII But yet this Happiness is too much for the present in this Life Pleasure is the shorter twin and therefore as an exercise of our Hope and Patience we look for one to come you see the industrious Husbandman Reaps not presently but with a costly Confidence many Days Weeks and Months waits at expectation's Gate so must we says St. James chap. 5.7 look for this precious Seed and have long Patience for it delay whets our desire and multiplieth our Estimation yet may not violate the Rule of Patience or anticipate the call of Nature like him that reading Plato's Book of the Souls Immortality made himself away to hasten it but such make more hast than good Speed IX Christians must wrap up David's Wish and St. Paul's Desire in Job's Patience Job 14 14. all the days of my appointed time will I wait till my change cometh and take the Apostle's Word for it in due time we shall reap if we faint not Gal. 6.9 The Mariner too that Man of hopes the watry Plough-man you see endures his Voyage er'e he gains his Fraight yet for the most part somewhat he receives beforehand but his compleated Payment not till he makes his utter port so likewise in our passage to the true Elizium we patiently must cut through Winds and Waves and not expect our entire Wages till our Course be finished X. Yet in the mean time we are not without that Seal of the Spirit 2 Cor. 1.22 the earnestness of our Hopes the Co-assurance of God's Spirit with ours for we have here Heaven in the Blossom the Fruit not till hereafter here the harmonious Feast of a good Conscience which is Heaven inchoate but for the Consumation we look for that to come this one to come intimates here both the certainty and duration of this supernatural City the certainty because it bears the force of a Promise and so it is Heb. 11.16 for God hath prepared them a City the Saints then sure enough shall have it since he hath prepared it all whose promises are Yea and Amen 2 Cor. 1.20 and if his Word be not enough we have his Oath Psal. 83.3 I have sworn by my Holiness saith he that I will not fail David for ever Woe then be to our infidelity if we believe not the Oath which he Sware in the House of his Servant David that he would give us and indeed with faithless Man what is to come may still be so but Promise-keeping is God's Attribute for so the Prophet David describes him by it Psal. 77.8 that he keepeth his promise for ever XI His Performance and his Promise differ not in Essence if in Time and therefore as St. Paul
into the Throne of Bliss and are made partakers of Eternity and St. Cyprian saith those that depart in the Faith of Christ they are sent before us not lost from us they shall receive Immortality and be Heirs of Christs Kingdom again they who attain to the Glory of God's Kingdom are to be thought Happy and in Joy not in Sorrow Vexation or Woe and therefore not to be grieved for in that they are departed from us for of necessity it is we must either depart from them or they from us IX Thrice happy were we if we were received into that Joy that Glory that Eternity whereof the Saints in Christ's Kingdom are Partakers a Glory Distinguished but a Joy Communicate O admirable Mystery O ineffable Mercy A Mystery only to those Revealed whom he in his Mercy hath reserv'd to be Inheritors in the Covenant of Peace established by his Promise Confirm'd by his Power and Confer'd on his Elect Israelites Glorified by a Saviour in the highest Heaven even where Cherubims and Seraphims make Melody and Solace to the Blessed Trinity X. Touching the Inconvenience of immoderate Sorrow St. Paul 1 Thes. 4.13 giveth us an Exhortation I would not brethren have you ignorant concerning them which are a sleep that ye sorrow not even as them which have no hope whence it appears that excessive and immoderate Sorrow implieth a diffidence or distrust we have of our Soul's Immortality Resurrection and Glorification whereby we seem to derogate from that Written Verity who said Verily verily I say unto you the hour shall come and now is when the dead shall hear the Voice of the Son of God and they that hear it shall live John 5.25 XI But many Carnal Men there be whose Spiritual Eyes are dazled or rather blemished with Terrestial Objects and can extend their Intellectual Sight no farther than the exteriour Object of Sense guides 'em and these like Nicodemus will not scruple to enquire How can a Man be born again which is Old can he enter into his Mother's Womb again and be born Little do these consider how nor know they how there happens Children by procreation and regeneration of which sort might Rachel seem to be who wept for her Children and would not be Comforted because they were not so strangely doth the violence of Passion transport these as they become Stupid and Senseless in the deprival of a Friend XII To Conclude I wish every immoderate and dispassionate Mourner to Reflect on these two Considerations First To Conceive the Matter or Composition whereof he was made for whom he mourneth Secondly The necessity of his dissolution being enjoyn'd by that universal Doom which cannot be repealed to return to that Mould from whence he had his beginning as to the first for his Composition thou shalt find the Matter whereof he was made Vile Sordid and Contemptible where that Beauty wherein Consisted the eminent part of his Luster is but Earth which we make our inferiour Center yea though he were by Birth in the highest Rank of Descent yet the Matter whereof he was Compos'd is but equal with the obscurest Vassal XIII As to the latter namely his Dissolution as the time is dubious to all Men so is the necessity of the Doom not to be avoided it was the Pagans Maxime Earth must to Earth and it is Pittacus saying That the Immortal Gods themselves could not Struggle against Necessity seeing then the Frailty of his Composition the Necessity of Dissolution have recourse to him in the depth of thy Affliction who will infuse into thy Tear-distilling Wounds the Balm of his Consolation acknowledge thou thy Infirmities with the Publican and he will act the Faithful Samaritan restrain thy too tender Affection as one that is believing so shall not the Death of thy Happy departed Friend grieve thee but by the Wings of Faith Transport thee from Earth to Heaven Translate thee as a Faithful Bezalie from Idolatrous Babel to Zealous Bethel from Edom to Eden from the Tents of Kedar to the Habitations of Moloc to those Princely Cedars of Lebanon from Marah the Water of Bitterness to Bethesda the Pool of Solace Finally from this Exile of Tears and Misery to the Siloam of Joy and Eteral Glory there to receive That Crown of Life which the Lord hath promised to them that love him The Close TO Sum up this Duty of being ready prepared for Death we must reflect with Sorrow and hatred upon Sin the true Cause of Man's Vanity Man in his first Estate was altogether Excellency God saw every thing that he made and behold it was good Gen. 1-31 Surely this was much more true of Man the Master-piece of the Creation not Vanity but Divinity was his Nature he was not Envelop'd with Rags of Frailty but Enobled with Robes of Innocency nor did he walk in a Vain Shew but a Sacred Representation of God himself II. And now if you would know how this Flower was Blasted it was by the Breath of the Basilisk how this Image was defaced it was by the Poison of the Serpent how Man became Vanity it was by reason of Iniquity this Verifies that saying of the Wise-man Prov. 28. He that soweth iniquity shall reap Vanity III. Let us provide then for our selves another a better Estate than the best which this World affords an Estate of Glory in the Heavens Man's best Estate on Earth is Mutable but that is Durable Empty but that is Satisfying Uncertain but that is Sure only for term of Years but that is for Eternity IV. That we may be ready prepared to meet this certain Herald of the Grave let us carefully provide for that Hour and set our House in order take leave of our best Relations and Friends and support our selves with the Comfortable Hopes of Immortal Life and a Glorious Resurrection and that Death come not upon us unawares let us always observe what Christ did instruct his Disciples Watch therefore for ye know neither the day nor the hour wherein the Son of Man cometh V. That Person hath not well Conned over his Lesson of Happiness that is loath to go to it though it be through a dead Sea nor can he be Justly thought desirous of Heaven who is unwilling to shake Hands with Earth it was justly said to that Lame Beggar who refused the offer of his Prince to take him into his Coach Thou well deservest to stick in the Mire and surely it is but fit that they should live and lye in Sorrow who are unwilling that Christ should take them up to himself VI. Let Peace and Tranquillity of Mind be our Continual Study and therefore in whatsoever State we are here let us learn to be Content be it never so mean so as not to repine and let us not be Content be it never so high so as to rest satisfied and whether our Estate in this World be high or low let the first and best of our desires and endeavours be after that Estate which