that it can afford for my part I must needs say I do not admire it And now I shall take leave to declare my Sentiments herein with submission to better Judgments and a Willingness to be farther informed And 1. by way of Concession I grant that the perfection of happiness properly so called or in respect of the Compositum or whole Man is reserved to the day of Judgment Then the Lord will give his Righteous Servants the Crown of Righteousness and the eternal weight of Glory as St. Paul speaketh 2. I grant there is a state of Christians in this Life that may be called a Blessedness which yet is accompanied with no small imperfection because they daily lodge an Enemy of God and have sin dwelling in them If we say we have no sin we deceive our selves But 3. that a holy Soul after death has not the perfection of Happiness or less of Happiness than it needeth or desireth this I cannot comply with Here therefore I shall attempt to prove that the departed Souls of the Just are in a State of perfect Happiness and have all that spiritual comfort from the God of all comfort which on any account they have need of and such a Happiness I think we may justly call perfect and is all that I wish to my own Soul in its absence from the Body Now for this let us consider the state of Sanctified Souls after their removal from their Bodies They have certainly Life and Sense and Knowledge and all the essential perfections that belong to them as spiritual substances St. Stephen doubtless would not have said when his Enemies were killing him Lord Jesus Receive my Spirit if he had not believed that his Soul should continue in its spiritual Being after his Body was dead Now the Souls of such if they have not all the Happiness that they need then they must know so much or not if we say they do not know it we shall hardly prove that they know any thing else and so comply with the Socinian Dream of the Souls sleeping after death And in reason what are they more like to know than their own State But if then they know themselves destitute of any Happiness that they need that knowledge must be matter of trouble and dissatisfaction unto them and so at that rate the Souls of the Just shall be in part really unhappy which those that judge of them by the Scriptures will not believe 2. If in their separated State they have a perfect enjoyment of God they must be perfectly happy by the confession of all those that know wherein Happiness consisteth And that in that State they have a perfect enjoyment of God is one would think no hard matter to make evident For nothing but sin can hinder the Soul from a perfect Communion with God and comfort in Him. The Prophet tells the People of nothing but their Iniquities that could separate between them and their God he means apparently in point of comfort Esay 59.2 But their iniquities we have seen already do not follow them into the other World their Souls are not under the defilements of sin when they leave the Body and go into the glorious presence of the holy one The Apostle calls them the Spirits of Just Men made perfect Heb. 12. and the Psalmist tells us no evil shall dwell with him 3. To be ever with the Lord in his special glorious presence is spoken of as the very top of our Felicity and the principal matter of a Christian's Comfort 1 Thes 4.17 18. And this Happiness the departed Spirits of the Just do partake of To depart and be with Christ says St. Paul Phil. 1.23 and in 2 Cor. 5.8 Desiring rather to be absent from the Body and to be present with the Lord. If therefore the one proveth the complete Happiness of the whole Man as such the other as well proveth the perfect Happiness of the Soul as such Go on therefore O Faithfull Christian in thy Christian course with Faithfulness and Diligence with Christian courage and Resolution and let thy Soul magnifie the Lord for it shall shortly want for no Felicity SECT XII Treating of the Nature of this Happiness and the Joy that attends it BEing come unto these points I am in the depths indeed and may well say as St. Paul who is sufficient for these things But having engaged in this Service 't is fit I should go on with it and perform it as God shall enable me Here then I am to consider the happy privileges of a Sanctified Soul in its state of Separation And 1. its Sanctification I mean full and perfect by which it is freed from all the evil of sin for the present and all the danger of it for the future as the Apostle calls them the Spirits of Just Men made perfect Heb. 12.23 That this is meant of the Souls of the faithfull is generally granted and 't is common in Scripture for the Soul to be spoken of under the name of Spirit The dust the Body shall return to the Earth but the Spirit shall return to God that gave it Eccles 12.7 And St. Stephen in like sort commended his Soul to his Saviour Lord Jesus receive my Spirit Acts. 7.59 And in that Text to the Hebrews The Spirits of Just Men can signifie nothing but their Souls because mention is made of Angels in the verse before from whom therefore they are plainly distinguished And their being made perfect must needs be meant of perfection in Grace and Holiness for as to any perfection in a natural sense they had it as much before in this World yea the state of the Soul in its Separation without the perfection of Grace in it may be thought to be a state of greater imperfection than before it was in Now ponder with thy self Reader of this particular and think what a blessed condition this must be If he is stiled Blessed whose Iniquity is forgiven Psal 32.1 How Blessed then may they be accounted that have all their Iniquities pardoned and removed also What a Happiness is it to be freed from all possibility of sinning If St. Paul so much lamented the In-being of Sin complaining that when he would do good evil was present with him Rom. 7. and called himself Wretched Man for that very reason How glad may we think would he have been if at that very hour he could have assured himself that he should never be troubled with it any more a privilege which after death his Soul was perfectly instated in If the poor Man that I have read of was so much delighted to behold the Face of that Physician that had cured him of his fainting Sleeps and frightfull Dreams O then with what transcendent Joy and Gladness will a gracious Soul reflect upon the Love of its Redeemer when he hath freed it from all degrees of sinfulness and healed all its Infirmities for ever Oh what sacred and satisfying Irradiations will it receive from the Sun
I find not that the contrary minded have made any exceptions against this proof that are worthy any serious consideration And for that of the Apostle Heb. 12.23 I take it to be no less convincing For what but the Souls of good Men can be supposed to be called the Spirits of just Men made perfect For it cannot be said of the Angels they being distinguished from them in the same verse nor can it be meant of the Persons of Men Bodies and Souls united for these are called Men and not Spirits much less the Spirits of just Men. Obj. But we find in Scripture the Angels that have a charge over the faithfull are called their Angels and why may they not be called their Spirits being Spirits indeed Ans The question in this matter is not whether they may not be so called in some sense or respect but whether in that Text they are so called and I say they are not for two Reasons 1. Because the Angels are mentioned just before as was intimated and they are never called the Spirits of Men or the Spirits of the Just in Scripture 2. Because these are spoken of as made perfect as the things that are imperfect are brought to perfection by degrees for so the original signifieth now the Holy Angels never were destitute of any perfection that their nature needeth Since therefore it must be only the Souls of the Just that there are called the Spirits of the Just it will be easie to conclude the point from it For 't is evident it cannot be meant of their Spirits or Souls while in the Body here on Earth for in this state they are not made perfect but have a great deal of sinfull imperfection in them not as though I were already perfect said St. Paul of himself And 't is said they are made perfect that is already perfect and therefore is not spoken of that perfection which they shall have hereafter at the Resurrection of their Bodies nor can the scope of the place or context favour the interpreting of it concerning their state on Earth and since it cannot be understood of their Souls in their Bodies on Earth nor at the Resurrection then it must be meant of their Souls in their separated state And if in that state they are they are more perfect than before they were they must certainly be more happy also SECT V. The same Doctrine proved from Rev. 14.13 Blessed are the Dead that die in the Lord for they rest from their Labours c. HAving urged several Scriptures for my purpose I shall now only add this unto them And if any Person doubts whether this will prove the happy state of Just Mens Souls in separation from their Bodies he must be a Man of doubtfull Religion But for the business let us note in what manner the truth was manifested I heard said St. John a voice from Heaven saying to me write Blessed are the Dead which die in the Lord from henceforth Note also that it is not spoken of Men as living on Earth or in Heaven but of them as dying in the Lord in his Faith and Fear Blessed are those Dead It is added from henceforth from the time of their dying And how can we think it would be said Blessed are those Dead if they did not obtain some blessed privilege by dying if death did not bring more good to their Souls than hurt to their Bodies then we have the Spirit asserting it yea saith the Spirit Together with one part or property of their blessedness they rest from their Labours from all their troubles whatsoever And this Rest must include a positive happiness in the Love and Peace of their gracious God For a meer Negative or Privative Rest consisting in a bare Freedom from Pain and Trouble is no more than the Beasts partake of when the Horse is dead there 's an end of his weariness as well as his work And I hope we may safely believe that a dead Christian that shewed himself such in his life is in a better state presently after Death than a dead Beast can be and he whose Religion is any thing stronger than his Atheism will account this Text an evidence of it And this shall suffice for Confirmation of the point and I doubt not but it may be some satisfaction to those that seek the truth in Love and humbly implore the guidance of God's Holy Spirit In the next place I am to make good my method and so to vindicate this truth from exceptions and defend it from that violence which some have offered unto it SECT VI. The Happiness of Just Mens Souls in the state of separation vindicated AS to contend for the truth is no unlawfull strife by clearing and confirming it so to maintain it against objections is not unnecessary And I know not whether some may not expect it But before I answer Mens Cavils against this comfortable Doctrine it may not be amiss to say something to those that would dissuade us from medling with matters of this nature For to what purpose say they should we trouble our selves about it For if we believe the Servants of God shall have an Eternity of Happiness after the Resurrection is not that sufficient for us whether our Souls can be happy in their separation or not Whether it is kindness or crosness Religion or Sin that moves men to talk after this rate I shall not now enquire Sure I am It is our Duty to search the Scriptures and blessed be God for the liberty of doing so And certainly 't is not below us to search them for this purpose if perhaps we may find satisfaction about it which that we may I trust will be acknowledged by the unprejudiced Reader Things revealed do belong to us and that this is revealed may easily be perceived by what has been insisted on about it And he that grants it a truth will never deny it to be a comfortable one whatsoever also Christians may undervalue methinks they should not despise the Consolations of the Scripture which will hold when other comforts fail And though it be not very delightfull to deal with the confident cavils of deceived Sinners yet to prevent their mischief I am willing to bestow a few lines upon them As for Scripture that they use to oppose this truth by 't is especially that of the Psalmist Ps 6.5 In death there is no Remembrance of thee and in the Grave who shall give thee Thanks But must not they be very quick-sighted that can find in the place of Darkness an Argument against this encouraging Doctrine But how little this Text maketh against it a few words will shew For. 1. The Psalmist doth not say there is no Remembrance of God after Death but thus In Death there is no Remembrance of thee viz. In that which is in Death or under Death's power even the Body Or then there is no such Remembrance of God as in the time of Life for the
of the Righteous and the Wicked They may I grant be alike in their ends but they will not be alike afterwards Though they may die the same kind of Death yet Death will not be the same to both the one shall be a gainer by it and be with Christ which is far better than any condition here the other shall be a looser by it and be in greater misery than any he feared in this World. That which by any means cuts the thread of his Life casts down also all the Pillars of his hope Proverbs 11.7 When a Wicked Man dyeth The Wicked Man's misery after Death his Expectation shall Perish and the hope of unjust Men Perisheth As then he is deprived of all his Wealth and Honour Sport and Pleasure and all that outward good or comfort which here he took any contentment in so his departed Soul will find nothing to supply the want of them 'T is true It hath to doe with God but not in a way of mercy and favour and therefore his presence will not comfort it in the absence of earthly comforts The Spirit says Solomon returns to God that gave it that 's spoken of the Spirit or Soul of Man in general whether good or bad The Spirit of a good Man returneth to God as to a gracious Father the Spirit of a bad Man as to a Righteous Judge and disposer of it And we cannot imagine that the Soul of one that would never return in a holy sense in his life time should return to God in a happy sense when his life is ended For he will recompense him according to his ways saith the Prophet and hath revealed his Wrath against all the ungodliness and unrighteousness of Men Rom. 1.18 'T is said of the unbeliever so continuing that the Wrath of God abideth on him John 3.36 And every ungodly Man we doubt not is an unbeliever in a Scripture sense though he cares not to think so ill of himself And what wonder is it if the holy one shew his high displeasure against the departed Soul of that Sinner that would not Religiously depart from Evil nor was ever reconciled through Jesus Christ Now what a dreadfull case will this be What a terrible taking will a guilty Impenitent Soul be in when it sees it self in the Regions of Eternal Darkness When it hath lost all comforts and comfortable Expectations and shall never see any more good when Money and Lands when Acquaintance and Friends when Time and Hope and all is gone O what deep distress what substantial sorrows will it be filled with when 't is compast about with miseries unchangeable and utterly swallowed up without help or hope in the depths of God's revenging Wrath Consider of it Reader in the fear of God and never let thy Soul be satisfied without that mercy and grace which may fit thee to escape such a fearfull condition 2. It may also keep us from wondring at or at least from stumbling at the troubles of true obedient Christians in this World. They come on them many times thick and threefold as we call it and are so far from moving the careless World to pity them that they expose them rather but too commonly to the utmost scorn and contempt Sometimes also they are ready to Blaspheme on that occasion and say Behold what good doth all their Godliness do them For how miserably do they live and who is there round about that have more sorrows and grievances than many of those that make so much adoe about Religion But assuredly all this will not warrant them to despise Religion or those that love and follow it For besides other considerations that might be urged namely Their remaining sinfulness which maketh the chastisements of their Heavenly Father needfull for them with that most wise providence and Fatherly love that ordereth and limiteth them together with the nature of Sin it self that makes them worthy of more and greater sufferings than in this mortal life they can ever bear Death eternal being the wages of Sin Rom 6.23 I say besides these and the like considerations that may be urged the shortness of their troubles and the certainty of their Souls Happiness after Death may abundantly satisfie them and is more than sufficient to countervail the saddest sufferings of this mortal State as will farther be evinced by the nature and property of that Felicity which in its place with God's Assistance I shall endeavour to explicate SECT X. Being a perswasive to several great Duties THE truth of the present point may be looked on as a true and just ground for Christian practices and 't is great pity but People should be somewhat the better for a point of so much comfort and encouragement to Goodness Here therefore I may fitly endeavour to engage my self and others to the duties following 1. Patience under God's afflicting hand whether by outward or inward troubles Men of ordinary prudence can follow very unpleasant methods of Physick from the meer prospect of that ease and health which they hope in time to find by so doing though none do promise them health much less assure them of the continuance of it How should a Christian then endeavour more and more that patience may have its perfect work when he foresees by Faith that blessed Rest which his Soul shall have after death hath seized upon his Body and hath the word of God to assure him that this happiness shall never end but be compleated at the Resurrection of the just when their wasted Bodies shall forsake their dark Prisons and Shine as the Sun in the Kingdom of their Father Mat. 13.43 He may therefore say with chearfulness as once a worthy Servant of Christ Hold out Faith and Patience for your work will shortly be at an end 2. The Duty of Charity should hence be enforced upon us according to our place and power What if Men be never so unworthy or unthankfull yet Christians should be ready to extend their Charity to them in any reasonable way for the sake of that good God who will do them so much good after death How can they do less than shew forth real compassions on all fit occasions yea towards their very names if they find them wronged therein when they remember their heavenly Father's Love and consider how shortly he will receive their immortal Souls and Crown them with his tenderest mercies 3. Upright living in the general how should this engage a Christian to honour his God what he can and as the Apostle exhorts to do all to his Glory to live by Faith and walk in Love and be ready to every good work For as Samuel said 1 Sam. 12.24 Serve the Lord in truth with all your heart for consider what great things he hath done for you How fitly then may I say to such a one be diligent in thy duty and lead thy life to the glory of that gracious God who will satisfie thy Soul with his glorious
of Righteousness when the Spirit of Glory hath perfected all its Graces and delivered it from all the darkness of sin And in being free from sin it shall be free from all other evils as he that is freed from his Debt is secured from all arrests and troubles that relate to it for whatsoever our God may be pleased to doe out of Sovereignty and without respect to his Creature 's sin as 't is supposed Job's Afflictions came on him in that way Yet Divines agree that God did never lay Affliction on his People but while they had sin dwelling in them so that the Souls of his Servants after Death are rid of all other evil as well as of sin They shall then be no more disturbed by any Enemies of their Peace the Regions of the unseen World they are then in shall be always Serene The Ocean of Eternity shall be calm and comfortable to them Then they shall have no more to doe with the Temptations of Satan the Mocks of the Profane the Snarls and Censures of proud-hearted Hypocrites These shall follow the upright no farther than the Grave For their end is Peace Psal 37.37 How found and substantial will the Soul's Joy be when it sees it self safe in the Arms of God's Love beyond the sphere of sin and sorrow which should move it to bear the more contentedly the Troubles and Temptations of this Transitory Life In particular the gracious Soul shall then have the excellencies that are most essential to true Happiness and be perfected in the Knowledge and love of God in Christ St. Paul himself though he knew much more of Christ than most ever did or shall do in this World and had the Revelations of things too great to be uttered 2 Cor. 12. Yet his knowledge had a real imperfection at the same time We know but in part 1 Cor. 13.9 and vers 12. Now I know in part but as it follows then I shall know as I am known I will not play the Critick on that phrase nor search curiously into the depths of it 't is for our purpose clear enough for it must be meant of perfection of knowledge because 't is opposed to a knowing in part If any say it is to be understood especially of the state at the Resurrection I shall not gainsay it But I see not why it may not be applyed also to the Soul in its Separation For as the particle Now doth confessedly denote the state of this Life so the particle Then doth as plainly intimate any time or state after this Life ended And he might express it so if it were properly and primarily meant of the Soul in its Separation from the Body As when he said Phil. 1. I desire to depart and be with Christ Which Being with Christ is confessedly intended in respect of his Soul. Nor is it easie to conceive how his Soul 's being with Christ after Death should be so much a better condition than any in this Life if therein it had not perfection in the Knowledge and Love of Christ For on Earth he had a great measure of them and was daily tending forwards towards perfection and was assured that nothing should separate him from the Love of Christ Rom. 8. Surely therefore a holy Soul will not want for knowledge when it has left the World. How can it be any thing less than perfectly light in the Lord when it shall be perfectly and gloriously present with him And who is able to tell us what a Joy and Blessedness this must be If I could know my God and Saviour with such a powerfull spiritual and affecting knowledge as some good Men have had on Earth my heart should be glad and my spirit rejoyce though I were utterly despised in the World and had not one hours health all the days of my Life yet all their knowledge here was imperfect as we have seen And how much better shall that state be where all sinfull imperfections shall be done away If the Mystery of Christ and Salvation by him be such a glorious thing that the Angels of Heaven desire to look into it 1 Pet. 1.12 O then what abundant matter of satisfaction and joy will it yield to all those blessed Souls to whom it doth really and eternally belong and to whom the worth and excellency of it with their interest in it is fully discovered by the Spirit of Grace and Revelation 2. Another privilege that holy Souls shall have after their departure hence is their Company They shall then converse with the best of Creatures and such as never offended their good God I mean the Holy Angels After Death they shall be as it were made Free of that Company and see themselves Members of that Blessed Society united in and under the same Head Christ Jesus Now indeed if they should see but one of those immortal Spirits standing be fore them with his Crown of Glory compassing them about with a Light brighter than that of the Sun offering to draw nigh unto them and asking to joyn with them in the Praises of the great Jehovah such a sight probably would more astonish them than rejoyce them because the sense of their sinfulness might cast a Damp upon their Hearts and make them unfit for the heavenly employment But it shall be otherwise with their Souls when they are fully conformed to their Maker's Will and as free from sin as the Angels of his presence for the Angels of Heaven and the Spirits of Just Men made perfect are Members of that happy Society which Divines use to call the Church Triumphant and therefore are related to one another by a far nearer and nobler Relation than that of Fellow Creatures of which the learned may consult Polanus in Syntag. and H. Altingii Theol. Nov. problemat p. 616. In a word they are called in the Gospel Their Angels Math. 18.10 And we cannot think that those blessed Spirits above that have ministred to them and by Gods appointment took charge of them and especially rejoyced at their Conversion Luke 15.10 I say we cannot think they will do any thing less than joyfully congratulate their safe Arrival at the state of perfect purity and peace and chiefly as it is the proper Fruit of the Will of God and the purchase of his Christ Surely the holy Inhabitants of the best World will not be strange to Holy Souls when they come into it nor are they like the foolish Hypocrites of the Earth that delight to shew themselves proud and scornfull and look with an evil eye upon the welfare of others 3. As I question not a Holy Communion and Converse between the Angels of God and the perfected Spirits of the Just so hitherto I can as little doubt their knowledge of one another and their satisfaction in each others Happiness in their state of Separation at least and especially those of them that were before more nearly related and were wont to join together in God's Service and
Happiness at Hand OR A Plain and Practical DISCOURSE OF THE Joy of Just Mens Souls in the State of Separation from the Body For the Instruction of Weak Christians and for the Comfort of the Afflicted By J. B. Rector of Finchamsted in the County of Berks. Psal 63.3 Thy Loving Kindness is better than Life Qui cupit dissolvi esse cum Christo haud patienter moritur sed patienter vivit delectabiliter moritur Aug. LICENSED July 2. 1686. LONDON Printed by J. H. for L. Meredith at the King's Head at the West End of St. Paul's Church-Yard 1687. THE Epistle Dedicatory To the Worshipfull and my most worthily honoured Friend Dr. Robert Woodward Chancellour of my Lord Bishop's Court at Sarum Worthy Sir AS I have adventured to make use of your Name in this way so I am perswaded 't is scarce more easie for uncharitable Minds to Blame me for it than for your Kindness and Courtesie to excuse it in some Measure And if Any should account me presumptuous in so doing I can truly tell them That I had a very great and almost Irresistible Temptation to it For Gentlemen of good Repute and Judgment do not seem to doubt but I might bear the Reflections of Ingratitude as well as Imprudence if having an opportunity I should not make some publick Acknowledgment of my Obligations to your Worship for those great Instances of your undeserved Friendship which Blessed be God I so happily received in those publick Circumstances that made me stand in need of so Good a Friend Accept therefore I beseech you Sir this plain Piece as a Pledge of the unfeigned Thanks that I must ever owe you And Sir I do the rather beg your Acceptance of it because the Doctrine defended is apparently owned by the Church of England and partly Because if it find in the Main that Honour and Favour I shall think my self sufficiently Armed against the Censures of the Profane Malignant World. The Father of Mercies follow you still with His Goodness Granting you many Happy Days here on Earth and when your Time is ended the Joys of Eternity and the Blessedness of Them that Dye in the Lord. So praying refteth Good Sir Your Worship 's most humble Servant and most effectually obliged John Brandon A Word to the READER CHristian Reader If thou askest why I publish this Discourse I can safely answer 'T is not to offend thee But possibly Thou mayst expect some further Account which take as followeth 1. The Subject here treated of is not so commonly handled as many other Points of Religion Among the Multitudes of Books abroad in the World which I have made some Enquiry about there is not so much as one Pocket-Volume that I can find written upon it purposely plainly and practically And Those that have spoken occasionally of it in larger Pieces containing various Subjects have said a great deal more than they have proved about it I could shew a prety many pages relating to it that afford not so much as one good Substantial Argument for the truth of it and yet it deserveth to be as well proved as most Doctrines that I know of and much better than some that have been sufficiently contended for 2. 'T is a Subject that seems to afford an Eminent Degree of Support and satisfaction to a Pious Soul. For though the Being for ever with the Lord be the Top of our Felicity whether we enjoy it sooner or later yet me thinks the Hope of being with Him in a little Time may be agreat Addition to a Christian's Joy. May it not be a Matter of Special yea strong Consolation to think and Believe on Scripture grounds that he shall be a Gainer by his Dissolution have his Soul with Christ and his Angels before his Body is with Worms and Dust and see the Eternal Light and Love as soon as Death has drawn the Vail of Flesh And that it may Assist thee Christian Reader in the chearfull Service of thy God which is the truest Heaven that Thou canst hope for here on Earth is so evident that it need not be proved Well may he serve his God with Gladness that hopeth so shortly to see his Salvation And I was the more encouraged to go on herein because I feared no Opposers For the Church of England teacheth its Friends to say in the Burial Service O God with whom the Souls of the Faithfull after they are delivered from the Flesh are in Joy and Felicity And if I am opposed by its Enemies it will be matter of small Regard with me yet if any man of what perswasion soever shall employ his Pen to Disprove the Main of what I have said on this Point He may be attended to if God grant Life and Leisure I can easily judge that a Work of this Nature were fitter to be managed by others than by Me yet that must not hinder me from doing it as I can And if my Imperfect Doing of it may Anger any man so far as to move him to do it Better I shall think I have written to very good purpose And now I have onely to Request of thee these few things 1. That thou wouldst reade over this Discourse when thou hast not a better at hand for which I need urge no other Motives than the Smallness of it and the Greatness of it's Subject 2. That thou reade it with a Charitable Eye and a Christian Aim receiving the Truth with all Readiness of mind not Rejecting any thing thou findest to be Sound for the Sake of any thing that thou thinkest to be weak 3. That thou wouldst beseech God of all Grace to give us such Grace as may be sufficient for us such as may fit us both in his due time for the Participation of that Felicity which this small Book is designed to Discover I add no more but to Subscribe my Self Thy Servant for the Sake of Jesus John Brandon Finchamsted Berks May 10th 1686. A Table of the Contents of this Discourse THE Introduction with some Presuppositions relating to the Point Viz. The Soul's Immortality and it's Capableness of being Happy out of the Body Page 1 SECTION I. The Happiness of good Mens Souls in their Separation from the Body asserted and the Probability of it discovered pag. 12 SECT II. The happy State of good Mens Souls after Death proved from Phil. 1.23 having a Desire to depart and to be with Christ which is far better together with an Answer to a Socinian Exception pag. 17 SECT III. The Point proved from Luke 23.43 This day Thou shalt be with me in Paradise and Colos 1.20 To reconcile all things to himself whether Things on Earth or Things in Heaven with an Answer to some Exceptions pag. 26 SECT IV. The same proved from 2 Cor. 5.8 We are willing rather to be absent from the Body and present with the Lord and Heb. 12.23 The Spirits of Just Men made perfect pag. 31 SECT V. The same Doctrine proved
is that no Persecutors can damn the Souls of God's Servants I wou'd fain know why they suppose him to have taught so plain a truth in so dark a manner For how shall we be certain that killing means Damnation in that place when it signifieth no such thing in any other Scriptures Others can fancy the meaning is that men cannot kill the Soul for ever or for good and all as we say But that 's as vain as the former and appears to be so by the same reason for then there should be no more said of the Soul than may be said of the Body for they cannot kill the Body for ever it shall be alive after death has done its worst It shall be raised Incorruptible 1 Cor. 15. and this mortal must put on Immortality And that the word kill in St. Matthew must be meant of killing for ever no proof can be pretended to either from the phrase or circumstances or scope of the place and therefore it might be sufficient to deny it without confuting it Others again would evade the force of this Text of St. Matthew by comparing it with Luk. 12.4 Fear not them that kill the Body but after that have no more that they can do where there is nothing said of the Impossibility of killing the Soul. And indeed as a Kingdom is most in danger when it is divided against it self so Religion they perceive is most powerfully resisted when it is opposed by its own strength by that blessed word which is at once its rule and support But it cannot be used for so ill a purpose without gross ignorance or great perversness as may easily be exemplified in the said Objection For first both these Texts are from the same Spirit of Truth and however the latter be expressed yet the former is the word of Christ also and he really meaneth as he speaketh therein And if Men could any way make the Soul of Man to cease to be a living Soul it would signifie little to say that they cannot kill it since on that supposal they may do as much whether it be properly called killing or no nor would that Man well escape the imputation of a Blasphemer that should say the infinite wisedom would speak so vainly on any occasion Obj. But yet St. Luke doth not so express it and St. Matthew say some may be expounded by S. Luke Sol. 1. Though it be not so expressed by St. Luke yet where it is so expressed I desire the liberty of believing it true 2. There is no necessity in this affair of expounding the one by the other and if there were it may seem fitter to expound Luk. 12.4 by Mat. 10.28 than contrarily for that of Matthew is more special and particular than that of Luke And if any will say our Saviour did not intend to teach us the Souls immortality in the former because he did not mention it in the latter yet we must not suffer their confidence to carry it as we say or take their word for it Nor can they require us so to doe unless they should pretend to Mr. Hobbs's profoundness or a greater Man's infallibility Having supposed and in part proved that the Soul of Man remains alive after his Body is dead the next particular I would premise is this that it is a Subject capable of joy or sorrow after it leaves the Body according as it leaveth it in a State of Sin or a State of Grace It is not like some sort of Insects in the depth of Winter that have a vital principle without motion or operation that are alive and seem as insensible as if they were dead I know some would perswade us the Soul sleeps after Death but their great errors in other things may fully excuse us from believing them in this and I think it as strange a fancy as can enter into the Head of any Man that hath his understanding well awake for as the Psalmist says of God He that made the Eye shall he not see So we may say of the Soul that which gives sense to the Body shall not it perceive especially since it liveth after it leaves the Body as hath been proved SECT I. The Happiness of good Mens Souls in their Separation from the Body asserted and the probability of it discovered BEfore the proof and Vindication of this point it may be proper to shew the probability of it that they who are not perswaded 't is true may not be over confident that it is false by shewing the judgment of Eminent Writers that are presumed able to judge of a matter of this nature And if I were to satisfie a Romanist of it I might cite the noted Men of his Church i.e. 1. Aquin. their great Schoolman Sum. prim 2 dae quest 4. Art. 5. Aliqui dicunt quod Animae separatae ad beatitudinem non perveniunt c. Some says he tell us that good Mens Souls come not to Blessedness till the day of Judgment But this is plainly false In like manner goes Bellarmine in his tract de Arte Moriendi and especially in Lib. de ascens mentis grad 2 chap. 5. p. 35. Quid mirum ait si Angeli beatae Animae c. Where he joins together the Angels and Just Mens Souls doubting the happiness of the one no more than the other So grad 7. cap. 5. Quibus perpetuus Dies est c. Speaking of the same 'T is always day with them they know no darkness of sin or sorrow Tho. Ã Kempis de imitat Christi lib. 1. cap. 23. Sect. 6. Drexel Heliotrop l. 1. c. 1. Sect. 4. Cajetan in Philip. 1.23 most plainly in several passages that I need not transcribe But I leave these and rather cite our Protestant Worthies Musculus in Math. 17. Mors piorum Egressus est ex mundo ad patrem c. i. e. The death of Godly ones is a going out of this World to their Heavenly Father therefore to be desired more than to be dreaded Zanchius in Philip 1.23 Quanam sui parte c. In what respect did Paul desire after his dissolution to be with Christ Not in respect of his Body apparently therefore of his Soul therefore his Soul was capable of that Happiness immediately after death Others speak to the same purpose as follows D. Joh. Maccov de Anim. fept in explic Theorem 2. Ursin Catech. part 2. Resp ad quest 42. Paraeus in Rom. 6. Resp ad Dub. 9. Alsted Theol. Casuum p. 172. Piscator in Philip. 1. Essenius in Triumpho Crucis de satisf Christi lib. 1. sect 4 cap. 3 part 1. Dan. Chamiet lib. 25. cap. 2. de Beatitudine Jos Stegman Photin disp 52. q. 1. Jo. Scarpii curs theol de purgatorio Palan syntagmo l. 7 cap. 5. Arnoldus Lux. in Tenebr p. 418. D. Henr. Altingius L. C. Loc. 5. Controvers 2. To whom I may add a few of our English Worthies and those are as good as a great many Bp. Usher
Christians I think fit to add that this privilege of being with Christ after Death is not peculiar to St. Paul but belongs also to all that are truly Godly Death as well as Life is yours said he to the believing Corinthians and in them to all other faithfull Christians and certainly he meant t' was theirs in a comfortable sense for their good and leading to their happiness 1 Cor. 3.22 And if all things work for good to them that love God Death shall also and do them a kindness as well as the Apostle Rom. 8.28 nor doth the Apostle make any comparison between himself and the rest of the faithfull in this case or set himself above them in any respect as also in other places he declares them to have the same interest in him and Acceptance for his sake Christ who is our Life Colos 34. He made us accepted in the Beloved Eph. 1.6 Phil. 4.19 My God shall supply all your need according to his Riches in Glory through Christ Jesus Yea He is made unto us Wisedom and Righteousness and Sanctification and Redemption 1 Cor. 1.30 And that the Souls of other Christians are capable of happiness after death as well as S. Paul's I will undertake to prove when I can think worth while so to doe SECT III. The point proved from Luke 23.43 This day thou shalt be with me in Paradise and Colos 1.20 To reconcile all things to himself whether things on Earth or things in Heaven with an Answer to some exceptions AMong the many Scriptures that confirm this comfortable Doctrine these are very considerable In the former our Saviour tells the dying Penitent the joyfull News This day thou shalt be with me in Paradise but he was not so in respect of his Body therefore in respect of his Soul. Whether his Soul was to be that day in Heaven or only tending to it I shall not here enquire 'T is enough for my purpose that it was to be in Paradise for that can signifie no less than a place and state of happiness And we doubt not but Christ's favourable presence could make any place a Paradise for delight and more delightfull than the Earthly Paradise ever was This Text is so strong on our side that our greatest opposers can hardly tell what to say to it any otherwise than by espousing that wretched evasion of the foresaid Racovian Doctor Val. Smalcius viz. Changing the Sentence by misplacing the Comma and reading the words thus Verily I say to thee this day Thou shalt be with me in Paradise namely some time or other as if this day were meant of Christ's speaking and not of the Penitent's enjoying Modus loquendi Hebraicus c. It is says he a speaking after the manner of the Hebrews who use to express themselves so when they would tell us matters of special remark as Deut. 30.18 If ye Worship other Gods and serve them I denounce unto you this day that ye shall surely perish But if they gain the cause at such a rate Luk. 23.43 cleared let them take all and set up their own Heresie for sacred and saying truths For 't is easie to turn â—â—â—th into errour and sense into non-â—â—â—se by mis-pointing any places of Scripture or any other Books and when Men make so bold with the words of our Lord we may fitly call them to account for it and censure their presumption and perverseness which in this case seems very plain For first they shew us no good reason why it should be read I say unto thee this day nor was there need that Christ should tell him that he said so in that day nor do we find him use such an expression in any place or on any great occasions For when he would tell us the necessity of Conversion he says not I say unto you this day but Verily I say unto you except ye be converted ye shall not enter into the Kingdom of Heaven and the like of his being owned by the Angels Verily Verily I say unto you hereafter ye shall see Heaven open and the Angels of God ascending and descending upon the Son of Man Joh 1.51 Vain enough therefore is that Author's suggestion that it was so spoken for the weightiness of the matter And though in the Old Testament there were such phrases used I say to thee this day yet it was in matters of threat or of command but not in matters of promise or comfort Our Lord also hath it Verily I say c. now as there was no need at all of such a solemn Asseveration to tell the Penitent Thief when it was he spake unto him his own Ears being sufficient so it was very proper to be used in telling him of the happy change that he should make so speedily and tended much to satisfie him in it So that of the Apostle Colos 1.20 to reconcile all things to himself whether things on Earth or things in Heaven Here what can we suppose meant by things in Heaven reconciled Piscator expoundeth tam fideles c. as well the faithfull received to Heaven as those still on Earth If this be the sense of it 't is full enough to prove the faithfull Christians Soul to be happy after death and if it be not I almost despair of knowing it As to the Holy Angels it seems very improper to interpret it of them for how are they Things reconciled that never offended their God and so needed not any reconciliation And there is in that Chapter no discourse of Enoch and Elias or any thing to enforce it to be meant of them and whether the expressing it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things not all Persons he may not have a special respect to the Souls of the faithfull departed I leave to others to consider of SECT IV. The same proved from 2 Cor. 5.8 we are willing rather to be absent from the Body and present with the Lord and Heb. 12.23 The Spirits of just Men made perfect IF other places should not satisfie Men as to this particular yet these one would think could not fail of so doing In the former St. Paul speaks nothing that was peculiar to himself but joyneth the rest of the faithfull in the very same privilege with himself We says he are willing to be absent from the Body and to be present with the Lord. Wherefore it must needs be granted that the Apostle did believe that when they were as he calls it absent from the Body they should be present with the Lord not only in a general sense as all things are but in a gracious and spiritual manner and such as containeth more comfortable Communion with him than any they could have in this mortal Life and that their being thus present with them when absent from the Body is to be understood in respect of their Souls is that which needeth not to be proved to any that make use of sober reason and are willing to understand the plainest words and
Blessedness indeed If the People of Israel after the Dedication of the House of God went away so glad and merry in heart for the Goodness that the Lord had shewed them therein 2 Chron. 7.10 If they had so much comfort in their Souls when Providence had delivered them from the sorrows of their Captivity and made them sit in peace under their own Vines Neh. 8.17 If the Wisemen rejoyced so exceedingly when they saw but our Saviour's Star appear Math. 2.10 O then what blessed Joy may we conceive to possess those happy Souls that partake of the sweetest Influences of that Sun of Righteousness and enjoy those Rivers of sacred pleasures that flow from his everlasting Love being perfected at the same time in their Love towards him This must needs be far better than the best condition here and how much better thou shalt know Christian Reader at the fittest Season in a far better manner than I am able to tell thee SECT XV. Being other Brief Improvements of the Point THIS Truth will truly serve for other good purposes besides those already mentioned and in the next place it may assure us of the comfortableness of a Christian Life The Enemies of Religion being as St. Paul speaketh unreasonable and wicked men instead of Reasons against it do rather deal in Reproaches and Slanders And there 's scarcely a greater reproach cast on it by the Men of the World than the unpleasantness of it as they imagine and the opposition they suppose it to carry against Mens present Comfort and Content Religion they confess is many times like Fire a good Servant as we use to say and therefore they think good it may be to have something of it and make a profession of it for their Credit sake or other earthly Ends But in the mean time they are loth to account it a good Master For if they came under the power of it and be ruled by it in their general Course they think it would make them melancholy and robb them of the very Joy of their Lives But assuredly there is no more reason why we should be asraid of Piety for the causeless Censures of ungodly Sinners than why we should despise the Light of the Sun for a mad Man's mocking and railing at it Let men but try the good way in truth and walk uprightly in it and then my Life upon it it shall not in the main make them sad It shall much rather make them glad yea it shall one day be the Joy of their Hearts to remember that they walked therein 2 Cor. 1.12 This is our rejoycing the Testimony of our Consciences that in Simplicity and godly Sincerity we have had our Conversation And the reason of it may in part be seen from hence for the good Way shall have a good End and bring them that walk in it to a happy State in spight of all that Death can do yea after it has done its worst upon them When they depart this Life they shall be with Christ which is far better Phil. 1.23 2. We may here inform our selves of the Nature of those Troubles that come upon good Christians in this Life viz. That they are but Crosses and not Curses Trials of Grace and mercifull Visitations not Vengeances in the least Degree or any Effects of destructive wrath for surely that mercifull Father that will make them so happy after Death doth not mean any mischief to them in the Afflictions he layeth on them in this present Life But will make all things work together for good unto them that love him Rom. 8.28 3. It may encourage Christians in their Spiritual Warfare and make them to run with patience the Race that is set before them How strenuously should they now strive against Sin since they shall shortly be more than Conquerours through him that loved them what Difficulties should make them weary of well doing since they shall so certainly and so speedily enter upon the Eternal Rest 4. Let Christians seriously consider this point and endeavour by Prayer and Meditation and all other good means to get their Hearts more affected with this Happiness that is so near at hand And to this end compare we the Joy of Just Mens Souls made perfect with other matters of Consolation that the Scripture offers unto our thoughts O what gladness would it have put into the Heart of a pious Christian to have seen the Saviour of the World in the Temple to have heard him preach the Doctrine of Salvation and speak as never Man spake To have seen the Multitudes that were miraculously fed and the Dead that were raised by him To have seen him invite poor Sinners to himself standing in the most solemn Day of the Festival and crying with a loud Voice whosoever is a-thirst let him come unto me and drink especially if at the same time he could have known his need of him and interest in him And what a Joy would it have been to have seen him after his Conquest over Death ascending to the high and holy Place To have stood among the Celestial Orbs to behold how he passed through the Regions of the Air how dark the brightest Stars were made by the presence of their Maker's Glory But chiefly what a thing would it have been to have seen the Blessed Jesus at his Entrance into the Heaven of Heavens To have seen the Everlasting Doors set open for that King of Glory to enter in together with that unconceivable welcome which he then received of all the Heavenly Hierarchy Angels and Archangels Cherubins and Seraphins all the innumerable Armies of immortal Spirits congratulating his incomparable Victories over Sin the Devil and Death offering up their praises to him and casting all their Crowns before him How joyfull a thing may we well conceive this would have been or rather joyfull beyond all our present conceptions And yet I think we may easily believe that the perfected Spirits of the Just do enjoy more comfort than all this could amount to for though in such Cases a Godly Man's Eye would in a great Measure affect his Soul yet while his Soul is sinfull 't is impossible it should be so perfectly joyfull as when it is freed from all Sin And while Sin is in it self Enmity against God it abiding in us must needs be an Enemy to our Comforts and withhold in some measure Good things from us SECT XVI Being a farther Improvement of the Doctrine aforesaid as an Antidote against the fear of Death HE that dwells in a World where Dying is so much in fashion should be one would think very inquisitive after something if possible to be found that may comfort him against that fatal stroke which he has so little hopes of escaping nor can I apprehend how any Man should be able to lead a truly comfortable Life that is not above the fears of Death in some good measure because there is no Place or Case no Company or Condition no Day nor
from Rev. 14.13 Blessed are the Dead that dye in the Lord for they rest from their Labours c. pag. 36 SECT VI. The happiness of Just Mens Souls in the State of Separation vindicated pag. 39 SECT VII The Point improved for Confutation of Errors pag. 45 SECT VIII For trial of our selves whether we are of the number of those Just ones that may justly expect this approaching Felicity pag. 48 An Appendix to the Eighth Section being a Character of that Just person whose Soul shall shortly be so happy pag. 71 SECT IX Shewing the Usefulness of the Point in two other Particulars pag. 83. SECT X. Being a Perswasive to several great Duties pag. 88 SECT XI Containing the Resolution of two great Questions pag. 95 SECT XII Treating of the Nature of this Happiness and the Joy that attends it pag. 113 SECT XIII Shewing the Greatness of the Love of Christ which the Souls of his People all enjoy after Death pag. 132 SECT XIV Discovering the Greatness of Christ's Love in what he did or suffered for Sinners pag. 142 SECT XV. Being other brief Improvements of the Point page 150. SECT XVI Being a farther Improvement of the Doctrine aforesaid as an Antidote against the Fear of Death pag. 157 A POSTSCRIPT Attempting the Resolution of a Weighty Question with an Appendix to the 13th Section concerning Christ's Filiation in a Letter to a learned Authour pag. 185 Happiness at Hand The Introduction with some presuppositions relating to the Point THAT Godliness is great gain and the ways thereof peace and pleasantness is assured to us by the Authour of that blessed Book which may save our Souls but cannot deceive them And though Religion be so good in this Life that every good action may afford some degree of comfort as Dr. Sibbs was wont to say when the Soul is not under temptations and mistakes yet the best of Religion is reserved for another World and its strongest Consolations kept in store to be enjoyed in that high and holy place where there is joy without sorrow peace without trouble Sanctification without Sin and all without end And that thy Joy may be full consider Christian Reader what grounds thou hast to believe that this Happiness is at Hand also and shall be possessed in good part by thy Soul in its separated State most certainly the love of thy Lord is better than Life and will be better to thy Spirit than the life of thy Flesh and all the comforts of this lower World the discovery of which I am not presently to attempt but rather to premise a few particulars in order to it The first thing to be supposed as the Foundation of what follows is The immortality of Mens Souls which some have been so brutish as to call in question imagining that Men die in all respects as the Beasts that perish and therefore live as if Body and Soul should rot together Whose folly therein I need on this occasion no farther to shew than by considering the words of him who is the faithfull and true Witness and knows us better than we do our selves viz. Mat. 10.28 Fear not them that can kill the Body but are not able to kill the Soul. In which words our Saviour spake plain enough nor can any subtilty in the earth evade the force of them or obscure to any purpose the clearness of that Testimony which they give to the Souls Immortality For they are brought in as an incouragement to his Apostles to preach the Gospel an incouragement I say against the fury of Persecutours of whom he spake in the foregoing verses He would not have this dishearten them Fear not says he them that can kill the Body but are not able to kill the Soul. q. d. As they can do nothing more against you than they are permitted to doe so the worst they can possibly do to you can kill no more than your Bodies your nobler parts your Souls are above the reach of all their violence therefore fear them not in any discouraging way Will not any one that readeth that Text with heedfulness and without prejudice be satisfied that this is the meaning of it And if it were designed by our Saviour to express the Souls immortality how could it be done more effectually and more plainly in a few words But nothing is plain enough to them that will not see the truth The strength of which as to this particular may appear by the weakness of those Interpretations which the contrary minded have put upon this Text. 1. Say some the killing of the Soul may be meant of Damning it They cannot kill it with Eternal Death or Damnation Ans That none of the greatest Persecutours could kill the Soul in that manner is very true but 't is not the meaning of that Text Mat. 10.28 For the Damning of the Soul is not spoken of in the word kill but in the word Destroying but fear him who is able to Destroy Body and Soul in Hell in the same verse now to kill and to Destroy are different words and as different things the disobedient are threatned with an everlasting Destruction 2 Thes 1.9 but no where with an everlasting killing 2. The killing of the Soul which is there denied to be in the power of Men is not to be understood of Damnation because that is never expressed by that word in Scripture Let any Man shew so much as one Text therein where the Damnation either of the Soul or of the Person is called a killing of the one or the other 3. The same word in the Original is used of both which shews it meant in the same sense of both So that as the word everlasting Mat. 25.46 spoken of the punishment of the wicked is the same that is spoken of the Life or Glory of the Righteous and therefore proves the perpetuity of the former as well as of the latter as is shewed elsewhere So the Original word for killing * Everlasting Fire no Fancy Cap. 1. Sect. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same for substance that is used in the said Text concerning the killing of the Soul and of the Body it must needs be understood accordingly So that they can kill the Body but cannot kill the Soul must needs signifie to us that the Soul continues to live the life of a Soul when the Body ceaseth to live the life of a Body And I know not how any can deny it unless he be resolved upon perverseness and will offer violence to the plainest speeches imaginable 4. At that rate of Interpretation which these Objectors use our Saviour should therein have spoken no more of the Soul than may be said of the Body For Men we know cannot Damn the Body no more than the Soul. But there we see the killing which is denied as to the Soul is granted of the Body that can says our Lord kill the Body but cannot kill the Soul. And if any yet think the meaning