THE SOUL'S ASCENSION IN THE STATE OF SEPARATION.  
Summarily delivered in a Sermon preached at Shenly in the County of Hertford, the 21. of November, 1660. at the Funeral Solemnities of Mrs Mary Jessop, late wife of William Jessop Esq and since enlarged and published for common benefit.  
By ISAAC LOEFFS. M.A.  Eccles. 3.21. 
Who knoweth the Spirit of Man that goeth upward, and the spirit of the beast that goeth downward to the Earth?  
London, Printed for N. Ranew and J. Robinson, at the Angel in Jewen-street, 1670:   

TO My ever honoured Uncle WILLIAM JESSOP, ESQUIRE.  
SIR,  
MY natural modesty and backwardness to appear in public, together with the difficulty of obtaining the Press, have detained this short Treatise so long from you, that you may well judge it unseasonable now to be presented unto you. Yet considering the duty of that relation wherein I stand unto you through your late dear Yokefellow, whose death was the occasion of this Discourse; and the obligation that is upon me by so many favours and undeserved kindnesses received from you; as also the benefit which possibly may accrue to others from so serious a Subject; I have ventured it abroad into the world, under the protection of your Name, how weakly soever managed, and liable to the censures of this scrupulous Age. However, I may hope, that, as Funeral Sermons, above others, have an advantage upon Auditors by their sad occasion, so this also may affect the impartial Reader by the weight of its Arguments. And although it was first intended and promised you for a private present, and an acknowledgement of that due respect, and unfeigned love, which I do and shall ever bear to yourself, and your Relations; yet I presume it will not be the less accepted, because others are now made equal sharers in it. And my confidence herein is the more strengthened by the consideration of that public spirit which you have manifested at all times, by your willing and unwearied pains in the service of your Generation; wherein your integrity and faithfulness have so eminently appeared, that your name is known and honoured throughout the Nation. But this above all is your Crown, that in all your public employments, you have not sought yourself, and the advancement of your Family, so much as the honour of God, the interest of his people, and the enlargement of the Gospel, by your high esteem of, and the encouragement you have given unto the Faithful Ministers of it, among whom I have been an unworthy Labourer. And blessed be the Lord, who hath made his Grace to abound towards you by his assisting and supporting presence in all your pains and travels, whereby you have been enabled so cheerfully to undergo the burden of your hard services; who hath also blessed your careful and conscientious endeavours for the promoting of Godliness in your Family, and among your near Relations. One fruit whereof I cannot but mention for your unspeakable comfort, concerning your dear Relation taken from you, being present at her dissolution; who about to close her eyes from her mourning Children and Friends, and all the visible things of this life, did sensibly, joyfully, and openly acknowledge and declare her assured and known interest in Christ, unto whom she immediately departed. Now the Lord supply all your wants, and be your reward, and the blessing of your offspring. And if this poor present may add any thing of spiritual benefit and advantage to your own soul, the souls of your relations, or any others, it will be the rejoicing of  
From my study at Shenly in the County of Hertford, Oct. 20. 1669. Your unworthy Kinsman and Servant in the Gospel. ISAAC LOEFFS.   

THe Reader is desired to correct these following mistakes, which escaped the Press by reason of the Author's absence.  
PAge 2. Line 27. for walk read. reach P. 5. l. 12. leave out not. P. 9 l. 13. f. hand 1. head. P. 10. l. 3. f. always r. already. P. 22. l. 8. f. live r. evil. P. 26. l. 5. f. Luther 1. Augustine. T. 43. l. 16. f. strange r. strong. p. 120. l. 9 f. medicinal r. mystical. P. 125. l. 2. f. Christ, r. God. P. 129. l. 2. blot out in Scriptures.   

THE SOULS' ASCENSION In the State of SEPARATION.  PHILIP. 1.24. 
For I am in a strait betwixt two, having a desire to departed, and to be with Christ, which is far better.  
MAN being in honour abideth not, or lodgeth not all night therein, saith David, Psal. 49.12. But becomes like the Beasts that perish; for that which befalleth the Sons of men, befalleth Beasts; as the one dieth, so dieth the other, so that a man hath no pre-eminence above a Beast, saith Solomon, Eccl. 3.19. Nevertheless, though he dieth like the Beast, yet his Spirit retaining the immortality of its essence, returneth not to corruption with his body, but is capable of a state after death and dissolution, according as the infinite wisdom of his Creator doth dispose thereof in a way of justice or mercy. 
* For the spirit returneth to God who gave it. Chap. 12 7.  And because most men are so irrational and foolish, as either through ignorance of their own nature and being, to deny the immortality of their souls; or through delusion, and presumption to conclude the certainty of their future felicity; judging all things by sense, and the present dispensations of external and common providence: therefore it shall be my present design, in handling this Text, to give unto you a private prospect through the gate of death, towards the mountains and valleys of eternal happiness and misery, by presenting unto you the secret and hidden way of the spirit and soul of man in its sudden flight and motion, at the time and in the state of separation from the corporeal and fleshy part, which falls from it towards its earthly centre. And forasmuch as the dissolution of nature doth not only divide the two essential parts of soul and body, but also the common road of this temporal life into two distinct paths, towards the greatest different states of everlasting joy or sorrow; I shall labour to walk both in this subject; the first in the doctrinal part, because it is the proper and plain scope of the Text; and the other in the Application by way of consequence and deduction. For which end and purpose, it will be necessary for me first to bring you to the Text by the preceding parts of the Chapter and the occasion of this Epistle, to which it hath relation; and then by the Text to the matter intended. The occasion of Paul's writing this Epistle to the Church at Philippi, was an honourable Present the Church had sent unto him, being then a prisoner in Rome, by the hands of Epaphroditus their pastor, by way of charity to supply his present necessities: By whom having understood the state and condition of that Church, and being affected with so great an expression of their love unto him, he returned this sweet Letter and Spiritual Epistle. And in this first Chapter, after his usual benedictory salutation, first he declareth his thankfulness unto God, for their spiritual estate and continuance in the fellowship of the Gospel, unto the 5th. verse. Secondly his confidence in God, for the perfecting of the work of grace begun, as he was persuaded through charity to judge in them all, by their future and final perseverance, unto the eighth verse. Thirdly, his prayer for their increase and abounding in fruitfulness, unto the 11. verse. Then from the 12. to the 18. verse, he laboureth to satisfy them concerning the consequent events of his present sufferings; that they were rather for the furtherance, than hindrance of the Gospel, which he proveth by two arguments. First, because the cause of his sufferings, which was the preaching of Christ the Saviour of the world, was hereby made known, and divulged, both in Nero's Palace, and in the neighbouring Cities. Secondly, because by his sufferings many of the brethren were made more bold to preach the Gospel: and notwithstanding there were some that preached Christ out of envy and strife, thinking thereby to add to his afflictions, yet he was so far from being troubled at it, that he rejoiced, because Christ was the more preached. In the 19 verse the Apostle discovereth the gracious and sweet frame and temper of his own heart under his sufferings, in the firm confidence he had, that all things should work together for his good, and turn to his salvation, as the return and fruit of their prayers, and through the supply of the spirit of God unto him, that he might hold out under his trials, according to his earnest expectation and hope, that through his steadfastness and boldness, both in life and death, Christ might be magnified in his body: whereof he giveth this reason, verse 21. For to me to live is Christ, and to die is gain. That is, if I live I shall honour Christ by my life, and if I die I shall honour him by my death, and that death shall be my gain, according to his confidence before expressed, that it should turn to his salvation. But in case he should live, he should have fruit of his labour, or it were not worth the while to live, for to live is Christ, that is, he should preach Christ, which would be the gain of others, as his death would be his own. Now in these thoughts Paul is at a stand, what to choose or desire, whether to live or die; for being a Prisoner at Rome for Christ's sake and the Gospel, he might expect, as well to die, as to live; and being as it were indifferent to either, he debates the case and controversy in his own heart, according to the words of my Text, I am in a strait betwixt two, etc.  
In which words we have three distinct parts.  

First, Aequilibrium animi, the even balance of Paul's mind in respect of life and death, For I am in a strait betwixt two.  
Secondly, Inclinatio affectionum, the inclination of his affections, and desire; Having a desire to departed, and to be with Christ.  
Thirdly, Status vel determinatio judicii, The determination of the controversy, and the discovery of his judgement upon mature deliberation; in the last words of the Text, Which is far better.   
Before I lay down the intended Doctrine or Proposition from this Scripture, I will briefly explain the terms of the Text, to justify the clearness of the doctrinal deduction from the Text.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I am in a strait betwixt two. I am straigthly held on both sides, So Beza translateth it; or I am pressed of two, according to the vulgar Latin. S. Paul presenteth unto himself life and death, two different objects of his choice and election, and both sub ratione boni, appearing unto him to be really good for him; but which of these to close withal, and pitch upon, he knoweth not. Not that it was in his power to live or to die, but if the Lord should give him his free liberty to choose either, he was at a stand in his present thoughts, which way he had best incline himself, as the case was now with him, being an Apostle of Christ, and now imprisoned for him; whether it were absolutely better upon all accounts, and all things considered, for him to die by a violent hand, or to be enlarged as a further instrument for the promoting and propating of the Gospel in the world. As it was David's case, when he was to choose one of those three judgements proposed unto him, 2 Sam. 24.13, 14. Shall seven years' famine come in thy land? or wilt thou fly three months before thine enemies, while they pursue thee? or that there be three day's pestilence in thy Land? And David said unto Gad, I am in a great strait; let us fall now into the hand of the Lord (for his mercies are great) and not into the hand of man. This was his strait in respect of evils, and he chose well, for he chose the least in all circumstances, for the time, the nature, and the immediate inflictor of the evil or judgement. But Paul's strait was in respect of good objects to be chosen, and which of the two were the best, was his present controversy, whether to departed and be with Christ, or to live and abide still in the die to preach him: both would be for the honour of Christ, but the former would be his own gain, the latter the gain of the Church; and his own private interest was the less unto him, because if he lived, it was but the deferring of his heavenly reward; and his affections sometimes were so strong, that, though it was impossible, yet he could have wished a total deprivation thereof for the Jews sake, Rom. 9.3. I could wish, that myself were accursed from Christ, for my brethren my kinsmen according to the flesh: Love desireth impossibilities. By all this it appears how great the Apostles strait was betwixt living and dying, as a needle hanging between two loadstones of equal force and power. 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Having a desire, or greatly desiring, that is, in respect of his own happiness, and his great love and delight in Christ, for whom he was now in a suffering condition, to departed, that he might be with him. The word in the original signifieth a vehement desire, or an ardent and hot desire; and it is observable, that he doth not barely say he did desire, but having a desire, which Beza translateth to contend in desire, 
* Plus est animo ferri & contendere, quam simpliciter cupere. Beza in locum.  answerable to that expression of our Saviour Christ, Luke 22.15. With desire have I desired to eat this Passeover with you before I suffer. So that in these words we may consider Paul looking solely upon Christ and his immediate presence, waving all former considerations, whereby this fervent desire was limited and himself straightened: So that Paul's natural (if I may so call it) desire and inclination was towards the Lord, and to be with him, which in itself considered was earnest, agreeable to his earnest expectation, or stretching forth of the hand in looking, as that word denoteth in the 20. verse of this Chapter.  
To departed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or to be dissolved, according to others; or to die, as the Apopostle had said in the 21. verse, To die is gain. The Apostle seemeth to strain himself for a word, that he might set forth so gainful a death, as he is speaking of, which sometimes he calleth a dissolving of this earthy tabernacle, and an unclothing, 2 Cor. 5.1.4. Peter styles it a putting off of this tabernacle. The spirit of God in the Holy penmen of the Scriptures, hath set forth the death of the Saints by pleasant and alluring expressions, as to sleep, to be changed, to be gathered to the Fathers, and in this place, to departed.  
And to be with Christ. Paul was in Christ always by grace, and Christ revealed in him by the spirit of illumination; he was a follower of Christ by conformity and obedience, and came behind none of of the other Apostles in his labour and sufferings for him; and as he desired to be found in Christ, so to departed and to be with him, that he might immediately enjoy him, and enter into the joy of his Lord and Master, unto whom he had been faithful in his ministry and Apostleship. The state of happiness is often set forth in Scripture by this phrase of being with Christ, and being with the Lord, Luke. 23.43. This day shalt thou be with me in Paradise. Rom. 6.8. Now if we be dead with Christ, we believe we shall also live with him. And 1 Thes. 4.17. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air, and so we shall ever be with the Lord.  
Which is far better, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or very much better, that is, in regard of himself it is better to die then to live, though in regard of the Church for him to abide in the flesh, it was better and more needful for them, as in the following verse. And in regard of himself and his glory with Christ, it must needs be far better, if we consider, as Paul did, that far more exceeding and eternal weight of glory, which should be the reward of his light afflictions, as he so them esteemed comparatively, 2 Cor. 4.17. For our light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is beyond expression, 
* Christus & caelum non patiuntur hyperbolem.  And therefore our translation rendereth it, a fare more exceeding, as Paul here styles it, far better.  
Having thus opened the words of the Text, I shall lay down one Proposition only from these words of the Apostle, and handle that as suitable to this present occasion and solemnity.  
Doct. That it is the  and peculiar privilege of the Saints, to be brought immediately to Christ by their departure hence by death.  
In the managing of this doctrine or proposition, I shall endeavour to show and clear these three general Heads; the handling whereof will take in the substance and essential parts of the whole Text itself.  
First, What is that death, in the nature and quality of it, that brings the souls of the Saints departed immediately unto Christ.  
Secondly, what is it, or what may be understood by this phrase, to be with Christ.  
Thirdly, how doth the death of the Saints bring them immediately to Christ, at their departure; and in what manner doth the Soul departed to Christ.  
First, What it that death, in the nature and quality of it, that brings the Souls of the Saints departed immediately to Christ.  
1. Negatively, Every death, or the death of every man, doth not bring him or his soul to Christ. It is not death barely and in itself considered, as it is a privation of life, by the dissolution of nature, and parting asunder of soul and body. Otherwise what were the privilege of Paul which here he so greatly desired, more than of Judas the Traitor? but that Judas went not to Christ, but to his own place, is evident, Acts 1.25. The godly and the wicked die alike in respect of natural dissolution, Eccl. 2.26. How dieth the wise man? as the fool. As there is no visible distinction, or mark of difference between the Godly and the wicked by the external things of providence in the course of their lives, but all things fall out a like to all men, that no man might know love or hatred by what is before him, but by what is within him, and upon his heart: so neither can the righteous be discerned from the reprobates by any visible character of the outward manner of their departure and dissolution. And this will appear in the several kinds of death both are subject unto in the course of providence, as also in the outward circumstances thereof. The godly and wicked may both die of the same disease and distemper of body, as fever, consumption, dropsy, yea the most painful diseases, as the gout and the stone; and also of the most noy some and uncomfortable distempers, as the small pox, and the plague itself, of which Hezekiah was sick unto death, 2 Kings 20.1. Again, they may both die by a violent hand. Stephen was stoned to death, as well as Achan. They may both also die by the same occasion and sudden providences, as those, upon whom the tower in Siloam fell and slew them, Luke 13.4. Which did not argue, that they were greater sinners than others. Moreover, they may both die in the full number of their days, and a wicked man may live to be an hundred years old, and be accursed, Isai. 65.20. And though wicked men sometimes, through the just judgement of God, do not live out half their days, yet the godly may die in their youth and strength, and the Lord in mercy take them away from the evil to come, Isa. 57.1. Lastly, they may die alike in regard of the present peace and calm, or trouble and disturbance of spirit; a godly man may want assurance upon a death bed, and a wicked may go out of the world like a Lamb, with peace and presumption, and a quiet dissolution, Psal 73.4. There are no bands in their death.  
2. But positively. That death which bringeth the Soul to Christ at the time of departure out of this life, is to be considered, in relation to the state and condition of the person in death, as holy, righteous and godly: So that it is the quality of the person dying, that makes him happy in his death, whose death is his gain, and his departure to be with Christ.  
To this the Scriptures bear clear and rich testimony, Prov. 14.32. The righteous hath hope in his end, Ps. 37.37. The godly man is marked with this privilege, Mark the perfect man, behold the upright, the end of that man is peace. Balaam 's wish strongly confirmeth it, Numb. 23.10. Let me die the death of the righteous, and let my latter end be like his. And to add no more quotations in so plain a case, Paul in my Text appropriateth this privilege to himself, and such as he was, real Christians, true Saints, and unfeigned believers. I am in a strait betwixt two, having a desire to departed, and to be with Christ, and to me to live is Christ, and to die is gain. Therefore look what we are living, such we are dying. Death is but the term of life, and changeth not the state of the person, but the degree of that state. Grace must be wrought here, but perfected hereafter in glory, which is grace consummate; and if no grace here, no glory hereafter, for as the tree falleth so it lieth. But if I should draw the curtains that are about these dying Saints, and consider how they die that come to Christ by death, I would propose it unto you briefly in two or three expressions, for the discovery of it and your information in it, according to the Scripture. The Godly die in the faith of Christ, believing in him and all the promises of God, which in him are yea and amen, Heb. 11.13. These all died in faith, not having received the promises; they die in the interest of Christ, and they are Christ's in death, as well as life, Rom. 14.8. Whether we live, we live to the Lord, and whether we die we die to the Lord, whether we live therefore or die we are the Lords. Yea they die in union with Christ, Blessed are the dead which die in the Lord, Rev. 14.13. This is that death, and the death of such as these are, is that departure whereof Paul speaketh in my Text; and how desirable it is, beyond this present life itself, will further appear by the several and suitable acceptations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the original, which we translate to departed; in which word, as an alabaster box, the Apostle hath enclosed precious spikenard to anoint the Saints against their funeral: by which we shall understand the gainful advantage of death to the godly, as it looketh back to this present life, as the terminus a quo, or the bounds from which they depart.  
First, the word is used to loosen the cables of a ship, solvere rudentes, a metaphor taken from mariners, who sail from one Bank or Port unto another; it importeth a flitting or sailing from the state of this present life, to our heavenly country. Afflictions in the Scriptures are compared to waters, and the world is a troublesome sea to the Saints, over which they sail through many storms, till they come to shore: For through much tribulation we must enter into the Kingdom of God, Acts 14.22. Many are the afflictions of the righteous; and in the world ye shall have tribulation, saith Christ to his Disciples, John 16. last. And all that will live godly in Christ Jesus, saith Paul, shall suffer persecution, 2 Tim. 3.12. But the death of the Saints, is the end of their sorrows; and if we suffer with Christ, we shall be glorified together, Rom. 8.18. Then all tears shall be wiped from their eyes, and sorrow and mourning shall flee away, when they shall arrive at the land of promise, the Cape of good hope. Heaven is the Saints fair haven, it is called the bosom of Abraham, Luk. 16.23. Which Gregory Nyssen expounds to be like a bay, or bosom of the Sea, into which a godly man, sailing from hence, putteth in his soul, as a haven free from danger and tempest, where it shall receive the fullness of all good things.  
Secondly, The word is translated [reverti] to return. Believers are sent forth to labour in this world, and they are Christ's factors upon earth, for the advancement of his glory and kingdom and the heavenly gain of their own eternal happiness. They trade for heaven, by which their conversations are said to be in heaven, Phil. 3.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our City life, or commerce, or our conversation is in heaven, whence we look for the Lord Jesus Christ to come. They are citizens of heaven, but they trade from home, in a far country, as merchants seeking the pearl of great price, Mat. 13.44. Which having found, they returned home richly laden with the treasure of the Gospel. Death is the souls return to God, Eccles. 12.7. Then shall the dust return to the earth, as it was; and the spirit shall return to God who gave it. Job saith, he shall return thither, Job. 1.21. Naked came I out of my mother's womb, and naked shall I return thither. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Greek Scholies expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto God. How joyful is the return of the Saints to their heavenly home, and their happy rest, after their laborious travail and restless pains in the works of their salvation, attended with all the fruits of holiness and righteousness, as an evidence of their faith and testimony of their obedience. Blessed are the dead which die in the Lord, even so saith the spirit; for they rest from their labours, and their works follow them, Rev. 14.13. As the wagons which Joseph sent for his Father Jacob, and his household, brought them to the land of Goshen, and to the full plenty of Joseph's provision; so death bringeth the Saints to their joyful rest, and to Christ their heavenly Joseph. Death is the unharnessing of the Saints at their final return to their full peace, and everlasting inheritance. 
* Solvunti● sarcina & vincula.   
Thirdly, the word is applied sometimes to the losing of the cords of a tent. 
* Solvere sunos tobernaculorum.  Beleivers in this life, and while they are in the body, dwell as in tents and tabernacles, in an unsettled and changeable estate, as pilgrims and strangers, having no continuing City, and therefore often remove their tents, like the Patriarches of old, Heb 11.9, 10. Where the Apostle, speaking of Abraham saith, that by faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him of the same promise, for he looked for a City which had foundations, whose builder and maker is God. Al the faithful are heirs of eternal promises, how mean and contemptible soever they seem in the eyes of the world, as a gazingstock unto them, among whom they sojourn for a time. As they are not of the world, so they have little favour and respect from it; for therefore the world hateth them, John 15.19. No wonder therefore the people of God have always accounted themselves stranger's here, Psal. 119.19. I am a stranger in the earth, saith David, hid not thy commandments from me. And Peter writing to the Jews, 1 Pet. 2.11. I beseech you, saith he, as pilgrims and strangers, abstain from fleshly lusts which war against the Soul. How welcome then is that dissolution, that looseneth the cords of those tents, and pulleth up their tabernacles (for 2 Cor. 5.1. We know, that if the carthly, house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens) when the Sons of God, the heirs of promise, shall no more have movable dwellings, but abiding mansions, and that in their Father's house, John 14.2, 3. In my Father's house, saith Christ to his Disciples comforting of them, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many mansions; I go to prepare a place for you▪ that where▪ I am there ye may be also.  
Lastly, the word is also expounded, to be delivered [Liberari.] So Beza maketh it the same in signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death, or from this mortal body. Or as Diodate paraphraseth upon that Text, O that I were but out of this animal and terrestrial life, during which sin doth dwell in me, and through it I am yet under the necessity of dying; and that I were transported into the liberty of the glory of God's children in the life of happiness. St. Paul saw a law in his members warring against the law of his mind, and leading him captive unto the law of sin and death, in the foregoing verse; under which bondage he groaned for deliverance; and for the obtaining of it, looked upon death as the only means conducible. The Saints are subject to sin while they are in he body, because sin receiveth its power from the corruption of nature not wholly mortified in this life; therefore called the law in the members, and the deeds of the body, Rom. 8.13. Our members that are upon earth, Col. 3.5. And the lusts of the flesh, Gal 5.24 But the death of the Saints is the death of their sins, whereby they put off the whole body of sin. O happy death, that brings the old man of sin to his grave, and the new man in grace to his glory and perfection! when the Soul shall be no more tempted unto sin, no more troubled with sin, but perfectly freed from all motions, lusts, and inclinations to that which is evil, by departing hence unto Christ.  
Secondly, What is it to be with Christ, unto whom the Saints are brought by their departing hence by death? That none of the Fathers and Saints of the Old Testament were in heaven before Christ's Ascension, is but a Popish fiction and delusion, contrary to the plain sense and express doctrine of the Scriptures, as may appear (to name no more) in those two remarkable instances of Enoch and Elijah, Gen. 5.24. And Enoch walked with God, and he was not, for God took him. And of Elijah 2 Kings 2.11. And Elijah went up into heaven by a whirlwind. But the question may be made, which I shall briefly answer, how these Patriarches and Saints could be with Christ, when Christ was not yet incarnate, neither ascended into heaven.  
For the Solution of this question, I shall only assert, and briefly prove, that though Christ was not in heaven before his incarnation in his humane nature, yet he was there with the Godly departed, and they with him in his Divine nature. For the Divine nature of Christ being one with the Godhead of the Father, and the Spirit, as it was coessential, so it was coeternal. In the beginning was the word, and the word was with God, and the word was God, John 1.1. And when Christ was on earch he speaketh of himself, as being at the same time also in Heaven, which must be understood of his Divine nature, John 1.18. No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, hath declared him. So also John 3.13. No man hath of cended up to Heaven but he that came down from Heaven, even the Son of man, which is in Heaven. And when he was to leave the world, in his prayer for himself, his Disciples, and all believers, he thus petitioneth his Father, John 17.5. And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was. But in what manner the Divine nature of Christ did put off its glory, during the time of his exinanition and humiliation upon earth, I shall not take upon me to inquire, much less to clear so great a Mystery when being equal with God, he took upon him the form of a servant, having laid by his glory, as to the use, of it in the mystery of our salvation, as learned Beza noteth 
* Hâ autem gloriâ (quod ad usum illius ottinet in salutis no strae mysterio) quodam modo sese abdicaverat filius in servi formâ, durante suae illius exinonitionis spatio. Beza in Johan. 17. verse 5.  But being out of all question, that Christ, is now in Heaven in his divine and humane nature, and in both glorified, I return to show you the Saints privilege of being with Christ, and what it is to be with him at the terminus ad quem of the Souls motion in the state of Separation.  
First, to be with Christ, is to be in the place where Christ is, or to be locally present with Christ: And that Christ is personally and locally in Heaven, I will not seem to suspect your faith, by being numerous in Scripture quotations, Acts. 1.11. The Angels say to the Disciples, Ye men of Galilee, why stand ye gazing up into Heaven? this same Jesus which is taken up from you into Heaven, shall so come in like manner, as ye have seen him go up into Heaven. And Peter telleth the Jews, Acts 3. 21. That the Heavens must receive him until the time of the restitution of all things Stephen saw him in Heaven when he was suffering for him, Acts 7.56. Behold I see the Heavens opened, and the Son of man standing at the right hand of God. And the Apostle Paul layeth it down as an infallible truth to all beleivers, Col. 3.1. If ye be risen with Christ, seek the things which are above, where Christ sitteth at the right hand of God. Now Christ hath told us, that where he is, there we shall be also, John 14.2. And if any man will serve me, let him follow me, and where I am, there shall also my servant be, John 12.26. Now is it not a desirable, as well as a peculiar privilege, to be with Christ? Christian, wast thou ne'er affected in reading the Evangelical story of Christ, with the singular privilege which the Disciples of our Lord had, in their immediate attendance upon him, and continuance with him, to hear and see what they saw and heard, and to be his bosom friends and familiar companions? and didst thou not wish in thy heart, that it might have been thy happy lot, to have been one of them? How much more comfortable and glorious will it be, to be with him in Heaven? The presence of Christ on earth was a joyful presence to the Disciples, for while the Bridegroom was with them they could not mourn, Mat. 9.5. But when he told them, that he should be taken from them, their hearts were filled with sorrow. It was one of Luther's three wishes, that he might have seen Christ in the flesh, Paul preaching, and primitive Rome in its flourishing condition. Content thyself a while, thou precious soul, that lovest him, and his appearance; thou shalt shortly see him with his Father, and thy Father, and abide with him for ever: and thou, that hast been ravished withthe sweetness and powerful influence of his spiritual presence in his Ordinances, wherein thou shalt in the end of thy days drink with him of the wine of the Kingdom of God, pressed from the clusters of the heavenly Canaan.  
Secondly, to be with Christ is to be glorified with Christ, and to possess the same glory, which Christ hath with the Father. Christ chargeth Mary, who had the honour first to see him after his Resurrection, to forbear his bodily presence, saying, touch me not, for I am not yet ascended unto my Father, John 20.17. But go, and tell my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God, and your God. And being ascended, he is set down at the right hand of the Majesty on High, Heb. 1.3. Or on the right hand of the throne of the Majesty in the Heavens, Chap. 8.1. Now Christ's throne shall be the Saint's throne, as he hath promised, Rev. 3.21. To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. Christ hath prayed his Father, and declared this as his Will to his Father, John 17.24. Father I will, that these whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me. And shall they only be spectators of it? shall not the beholding of the glory of Christ in Heaven be as powerful to change the Saints into the same glory, as seeing his glorious Image? 2 Cor. 4.18. For we all with open face beholding, as in a glass, the glory of the Lord, are changed into the same Image from glory to glory, even as by the spirit of the Lord; or as it may be rendered, even as by the Lord the Spirit, for the Lord is that spirit, v. 17. And this is no less, than what Christ hath assured us of by his own grant, and promise unto us, Joh. 17.22 And the glory which thou gavest me, I have given them that they may be one, as we are one. To show you therefore, what this glory of Christ is, whereof every bel●iver shall be a partaker with him: It is a spiritual and full possession and enjoyment of God himself in perfect union and immediate communion with him. For so far as we can discern and understand things, so far above us and remote from us, in their nature and excellency, and as they are revealed unto our capacity in the Heavenly records of Divine writ, the glory of Heaven seemeth to be the highest degree of spirituality. God is presented unto us to be a spirit, John 4.24. And if we clothe the nature of a spirit, with the Attributes of God, as they are made known unto us by himself, it is the highest conception we can have of him. For God is a Spirit, or a spiritual substance, most Holy, most Wise, Eternal, Infinite, as that holy and famous writer of ours hath described, or defined him. The Angels are Spirits, or ministering Spirits, Heb. 1.14. The Souls of the Saints in Heaven are Spirits, the Spirits of just men made perfect, Heb. 12.23. And if we may judge (as we say) the body by the foot, ex pede Herculem, or of the glory of Heaven, and of the Soul, by the glory of the body, as it is already glorified in Christ, and others with him, or as it shall be glorified after the Resurrection, even the body of all beleivers, it will appear still, that the spirituality of the Heavenly state is the glory of it. The Apostle Paul speaking of Christ's coming from hence to raise the body, and to glorify it, saith Phillip 3.21. That he shall change our vile body, and make it like unto his glorious body, by the power whereby he is able to subdue all things unto himself. So that look what manner of body for glory Christ's body now is in Heaven, such shall our bodieds be; and what the glory of his body is, appeareth by the spirituality of it after his Resurrection, 1 Cor. 15.44. It is sown a natural body, it is raised a spiritual body, if not in substance, yet in quality. And if the nature of grace in the Saints on earth be spiritual, and the fruits of the spirit in them, constituting them a spiritual people, Gal 6.1. Whereby they are blessed with spiritual blessings in heavenly places or things; it will follow that the state of glory must be a spiritual state for the, soul, in a higher degree of spirituality, glory being grace consummate, as grace is glory inchoate. Now the soul is raised unto the glorious degree of perfection and spirituality in the heavenly presence of Christ, by being filled with the fullness of God, and that by comprehending the height, and length, and depth, and breadth of the love of God which here passeth knowledge, but is fully made known in Heaven by the beatifical vision of God himself letting out his love without measure into the soul, whereby it is sublimated, and transformed into the likeness of God, 1 John 3.2. For now are we the Sons of God, and it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him, for we shall see him as he is. We shall not see him only in his name, his word, and works, but in his nature, not his back parts, but his face. Now we see through a glass darkly, but then face to face, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now we know but in part, but then I shall know as I am known, 1 Cor. 13.12. This is the blessed rewards of the pure in heart, that they shall see God, and without holiness no man shall see him.  
Thirdly, to be with Christ, is to be with them that are with Christ, and to have fellowship with the heavenly society of Angels and Saints in the presence of Christ, Heb. 12.22, 23. Ye are come unto Mount Zion, and to the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, and to the general assembly and Church of the first born, which are written in heaven,— and to the spirits of just men made perfect. First, to be with Christ, is to have society with all the blessed Angels of God, who worship Christ in heaven, Heb. 1.6. He saith, let all the Angels worship him. The sight of Angels on earth, did sometimes strike fear into the hearts of Saints, and an apprehension of death into them: as when Gideon saw the Angel, Judges 6.22. When Gideon perceived he was an Angel of the Lord, Gideon said, Alas, O Lord God, for because I have seen an Angel of the Lord face to face, therefore he thought he must die as appeareth by the foregoing verses An so Manoah, when the Angel appeared unto him, & did wondrously, Judges 13.23. Manoah said to his wife, we shall surely d●e because we have seen God, or an Angel of God for it is said before Manoah knew, that he was an Angel of God. But some of the Patriarches and Saints entertained Angels with joy, as Abraham did the three Angels in the plain of Mamre, Gen. 18.8. who accepted his invitation, and did eat before him what he had dressed and provided for them. Likewise the two Angels which came to Lot in Sodom, Gen. 19.1. He made them a feast, and they stayed with him all night. Surely that man is greatly honoured of God, unto whom in favour he thus sendeth his Angels; which the Author to the Hebrews maketh use of, as a motive unto Christians to hospitality, Heb. 13.2. Be not forgetful to entertain strangers, for thereby some have entertained Angels unawares. What will that honour be then to the Saints in heaven, to be entertained with Angels, and to dwell with Angels, and to have familiarity and fellowship with an innumerable company of glorious Angels, yea with those Angels that have been made ministering Spirits for their good! Heb. 1.14. Are not they ministering spirits sent forth to minister for them, who shall be heirs of salvation? with those Angels that rejoiced at their conversion, Luke 15.10 I say unto you, saith Christ, that there is joy in the presence of the Angels of God over one sinner, that repenteth. Yet this is not all, beleivers after death shall not only be, and dwell with the Angels in heaven, but be also as the Angels Angels of God, Math. 22.30. They shall live as Angels, without these earthly comforts, and comfortable relations, they shall neither marry nor give in marriage; they shall be like the Angels themselves, moving up and down as the Angels, and joining in consort with the whole Choir of Angels, in singing Hallelujahs to him that sitteth upon the throne of eternal Majesty.  
Secondly, they shall have full and perpetual fellowship with glorified Saints, and Spirits of just men made perfect. Communion with Saints on earth in Gospel fellowship, whereby beleivers enjoy the comfort of the unity of the spirit each with other in spiritual administrations, is one of their great privileges in Christ; which the Apostle exhorteth the Ephesians to maintain and keep in the bond of peace, Eph. 4.1. Which he also urgeth as a motive to the believing Philippians, to persevere in mutual love and condord, phillip 2.1, 2. If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Yet there is a great defect in the society of Christians one with another here below, besides the intermissions thereof; partly through difference in judgement and opinion, whereby their affections are in a great measure quenched and withdrawn each from other; and partly through corruption of nature, and occasional offences, depriving them of the mutual benefit and advantage of each others gifts and graces. However let not these accidental inconveniences and obstructions beget in you low and mean thoughts of this holy fellowship; but remember how your hearts have been warmed, your affections quickened, your resolutions confirmed, and your hands strengthened, by the presence, and close and spiritual communion ye have had with the people of God in the mysteries of Christ; that your esteem may be preserved, and your love so far increased, as to abound more and more to the precious Sons of Zion, and coheirs with you of the everlasting inheritance: Considering that ye shall shortly live together with Christ, when ye shall enjoy the society of all the faithful that are with him, those whom ye have never seen, but have loved in the spirit, upon the reports of their graces; with the Patriarches and Prophets, and the cloud of witnesses gone before you, and that shall believe in Christ to the end of the world; and what a joyful meeting will there be of the children of God, when they shall dwell together in their Father's house, being made perfectly one, as God and Christ are one! What a solemn assembly will there be in heaven, in the presence of God himself, when the whole Church of the firstborn shall keep a perpetual Sabbath, and God shall be all in all. And how magnificent and glorious will be the heavenly Festivals of the righteous, in celebrating the marriage of the Lamb, when they shall all come together, and sit down with Abraham, and Isaac, and Jacob, in the Kingdom of God.  
Fourthly and lastly, To be with Christ, is to have eternal life with Christ, for Christ giveth his sheep eternal life, and they shall never perish, John 10.28. And this is his promise, which he hath promised us, even eternal life, 1 John 2.25. Therefore, saith Paul, we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens, 2 Cor. 5.1. This is no other than the Father's house, which is built upon eternal foundations, an everlasting rock, the rock of ages; the eternal Godhead, and the unchangeable essence of God himself is the support of it. There is nothing properly eternal, but the divine nature; for as time is the measure of motion, and the continuance of successive and changeable creatures, so eternity is the immensurable duration of the immutable essence of God, who only is from everlasting to everlasting, without shadow of turning, or the least variation in being So that the Saints shall receive, and enjoy their eternal life and happiness with Christ, by the eternity of God himself, who is the only true God, and eternal life, 1 John 5.20. As their life is hid with Christ in God, Col. 3.3. So it is communicated unto them through Christ, who lived by the Father, and now liveth with the Father, and that for ever more, Rev. 1.18. I am he that liveth, and was dead, and behold I am alive for evermore; And because I live, ye shall live also, John 14.19. Nay, beloved, this eternal life is begun already in your hearts, by the spirit of God in you, as a well of water springing up to eternal life, John. 4.14. By the knowledge of the true God; and Jesus Christ, which is life eternal, John 17.3. And by faith in Christ, John 6.47. He that beleiveth on the hath everlasting life. But your full possession thereof shall be after the dissolution of the tabernacles of your mortal bodies, when ye shall never suffer change more, so as to see any weakness, or the least inclination to corruption; Then mortality shall be swallowed up of life, 2 Cor. 5 4 As the drop is swallowed up in the ocean, and the small dust in the huge mountain, so shall the short moment of this present life be forgotten, when the bright morning of eternal joy shall break upon your souls, and the righteous shall shine as the Sun in the Kingdom of the Father. This is that life and immortality, which is brought to light through the Gospel, 2 Tim. 1.10. Wherefore gird up the loins of your mind, be sober and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ, unto whom ye are hastening, waiting for the day of your departing hence, that ye may be with Christ, which is far better.  
Thirdly, How doth the death of the Saints bring them immediately to Christ a their departure? & in what manner doth the soul departed?  
The Apostle joineth his departing and being with Christ together by a small copulative particle, as if the soul were as soon with Christ after dissolution, as we can speak so short a word, even in the next moment: which is the third general head to be handled. In the explaining whereof, I shall take it for granted, that the soul is immortal, and dyeth not with the body, but immediately appeareth before God, according to the apprehension of St. Paul in my text, who therefore desired to departed, that he might be with Christ. For were not the soul immortal, and that in Paul's perfect judgement, it had been far better for him to have lived then died; for to him to live was Christ, but in case he had died, he could not have been with Christ, according to his desire, had not his soul survived his body. Therefore subscribing to the judgement of so great an Apostle, I shall wave the needless controversy, and proceed to the explication of this last question in hand; the truth and manner whereof will appear in these following demonstrations. I. Demonst. First, the Souls of the Saints are spiritually and inseparably united unto Christ. He that is joined to the Lord, is one spirit, 1 Cor. 6.17. The spirit of Christ dwelleth in beleivers; and though the body be dead, or mortal, because of sin, yet the spirit is life, because of righteousness, Rom. 8.10, 11. The spirit of Christ in the soul is a principle of eternal life, by conjunction of the soul with Christ, whereby we are quickened together with him, through which both our spiritual and eternal life is secured, the union of the soul with Christ being inviolable. Therefore our life is said to be hid with Christ in God, Col. 3.3. 
* Cum Christ. & in Deo est exira periculum esse. Calv.  and is out of all danger of ever being separated; for who or what shall separate us from the love of God in Christ Jesus? Rom. 8. latter end, I am persuaded, saith Paul, neither life, nor death, etc. As the hypostatical union of the Godhead, and humanity of Christ, could not be separated by his death, so neither the mystical and spiritual union between Christ and the soul, by the death of the Saints: For he is the head of his body the Church, whereof every true believer is a living member, unto whom they are so really, spiritually, and immediately united, that no state, condition, or power whatsoever can sever or disjoin them. And though every unfruitful branch may and shall be taken away, and cut off from Christ the true vine, by final Apostasy, Ecclesiastical censure, or the judicial sentence that shall pass upon every hypocrite, when God shall require, and take away his soul; every true and living branch shall abide in him for ever, through the skill and care of the Father, the great husbandman: And if we consider the relation, which Christ standeth in to all the Saints, of a husband to his spouse, contracted together by an everlasting covenant, betrothed in loving kindness and faithfulness, and joined together by the eternal spirit of grace, through which they enjoy the sweet embraces and mutual expressions of their conjugal union and affections; how can it be imagined, that the Spouse of Christ, or any particular Christians, should by their dissolution be deprived of so near a relation and firm union; for the soul being a spirit, and uncapable of suffering the least alteration in its essence by the death of the body, from which it is only separated as the life thereof, it must of necessity retain, and still possess its spiritual beauty, and all supernatural, and heavenly privileges in and with Christ, whereof it is far more capable, and that more fully and perfectly, to receive, being separate, then in the present body.  
II. Demonstr. Secondly, the souls of believers are by a natural force and necessity detained from their desired presence with Christ, while they are present in the body: and thus the death of the Saints bringeth them to Christ, by releasing their souls from the ties and bonds of an absented estate. Therefore are we always confident, saith the Apostle, knowing, that whilst we are at home in the body, we are absent from the Lord; we are confident, I say, and willing, rather to be absent from the body, and present with the Lord, 2 Cor. 5.6, 8. The body is the Saints natural home, wherein, by a natural necessity, they are kept absent from Christ; and yet a forced absence, in regard of their desires to be with him, and to change their bodily home for an eternal house. The Philosophers called the body animae carcerem & pistrinum, the prison and gaol of the soul; if so, how welcome should death be to the righteous, that setteth this prisoner free, and enlargeth the souls confinement! But how the soul, being set at liberty and delivered from the natural bond and relation to the body, is immediately present with Christ, I shall explain with what clearness and brevity I can, for the making good of this second Demonstration.  
First, the soul and body in the Godly, as in all other men, are joined together by the God of nature, in the creation of them, as essential parts of one person; the humane nature consisting of body and soul, which God himself breathed into the humane and organical body, and whereby man became a living soul, Gen. 2.7. It is also a received maxim in natural science, that, in the propagation of the humane nature, the soul of man is immediately created, and that not out of the body, but in the body, into which it is infused in the very creation of it; and so one man is said to beget another, not that he doth generate the soul, but the body, and the union of both; God concurring as the first and universal cause, with the secondary and particular causes, in their natural acts and motions. Which union of the soul and body being natural, as of two essential parts of the whole, though the soul being a spirit hath a subsistence, being separate from the body by dissolution, yet it is but a separate part, and remaineth as a part during the time and continuance of its separation, having a natural inclination to be reunited to its own body, without which it cannot be perfectly happy, though in heaven itself, in all degrees; for notwithstanding the fullness of the glory of God in heaven, whereof it is partaker, in the presence of Christ, yet being but a part, it wants the natural perfection of its relation, and receiveth its happiness and glory but according to the measure of a part, waiting for the redemption of its body. Whence we may conclude, that the natural state and condition of the sold of every man is to be in the body, and there it is in its proper habitation, as the Apostle saith, we are at home in the body, 2 Cor. 5.6. So that how strange soever the desire of a gracious soul may be, to be with Christ, and to be absent from the body by departing hence; yet it is naturally and necessarily detained, till the death of the body leave it free, as in a be-widdowed estate, to remove to Christ its wellbeloved, and to the Father of spirits, for a time to visit those mansions, wherein it shall abide for ever in the fullness of glory, with the assumed body made more suitable and spiritual for it at the resurrection. It appeareth also from hence, that it is no less than wilful murder, and consequently a breach of a great command, voluntarily to endeavour or hasten the dissolution of these two united parts of body and soul; nature and grace commanding and commending the use of all lawful means, and that by physic, as well as food, and other natural helps, to preserve this present life, until God, in the course of providence, shall make a separation.  
Secondly, Believers while they are in the body are absent from the Lord Christ, both in respect of local distance, and also of the nature and manner of their communion with him. For Christ is in heaven and they upon earth, and their communion with him now, though it be spiritual and joyful, yet it is weak and dark in comparison of an immediate presence; For we walk by faith, not by sight, 2 Cor. 5.7. Which faith being the substance of things hoped for, and the evidence of things not seen, begetteth in the heart a fervent love, and an unspeakable joy in an absent and unseen Saviour, 1 Pet. 1.8. Whom having not seen ye love, in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory. Nevertheless the communion the Saints have with Christ, through faith and hope in him, is but weak and dark here, in comparison of what shall be in heaven, when they shall be with him; and these graces appropriato this present life and state, shall cease through immediate vision and fruition, whereby their love shall be perfect in the presence of its object. For faith apprehendeth Christ by spiritual knowledge, which is the sight in the eye of faith; and the highest degree of knowledge the soul is capable of here in heavenly things, is but obscure to what it shall be hereafter. What we see through many mediums, is but darkly seen; and though mediums may be helpful to natural sight, in case of weakness of the organ, or distance of the object, yet such a sight falls short of a strong and clear inspection of something near at hand, and at a due distance. Thus it is in regard of the souls apprehension and knowledge of spiritual things, which being at a great distance, and far remote in their nature and perfection, we look at them, as through a glass, and that darkly, 1 Cor. 13.12. For we know in part, and we prophesy in part, and now see through a glass darkly, but then face to face. We see the things of God and of heaven through the glass of the Word and Sacraments, and the glass of the works of Providence, in which glasses we may be said to see these things also, as by reflection of their image, according to that other expression of Paul, 2 Cor. 3.18. For, we all with open face, beholding as in a glass the glory of the Lord, are changed into the same Image: this also is dark in respect of the sight of the maked face, or substantial glory of Christ, in a direct line, and without reflection; for though it be with open face, the vail of natural ignorance and blindness being taken away, yet it is not face to face in the appearance of Christ nakedly and immediately unto us. But what this darkness of knowledge is in this life, I shall in a few words more explain. The mysteries of heaven, and of God, and Christ, are revealed unto us in the Scriptures, according to our capacity of understanding them; and the Lord condescending to the nature of man, speaketh unto us after the manner of man. Now the nature and kind of knowledge, which is proper unto us, is not intuitive, but discursive; the rational soul using the organs and senses of the body, for the attaining of its knowledge and understanding: So that we know all things in a sensible manner, according to the first species and impressions made in the understanding, which it receiveth from the senses, and from thence the understanding, by discourse, and reason, formeth the notions of spiritual and insensible beings. And hence it is, that in most things that incur: not immediately into the senses, our knowledge is so dark and dubious, that in natural science we agree not, but dispute principles themselves. In like manner, God revealeth spiritual and invisible things, and the great mysteries of the Gospel unto us, wherein he speaketh our language, and presenteth heavenly things unto us in earthly forms: as when he revealeth and describeth himself, it is as having the members of our bodies and the passions of our minds, which we art to understand figuratively, and not literally, lest we become guilty of blasphemous thoughts, and carnal apprehensions of God. And thus when our Saviour instructed Nicodemus in the mystery of grace, and conversion to God, he telleth him, he must be born again, John 3.5. Nicodemus understood him at first literally, and rather wondered then believed; wherefore Christ reproveth him, verse 13. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things. Not that regeneration is an earthly thing, though it must be a state upon earth, and wrought while we are here: but Christ's meaning is, if I have spoken to you of these heavenly and spiritual things in an earthly manner and sensitive way, by parables and similitudes, and yet ye understand me not, so as to believe; how shall ye believe, if I speak in a spiritual and heavenly Dialect and Language? Now if we understand heavenly things only, as they are revealed (for they are therefore so revealed, that we might understand them) what dark and low, what short and weak apprehensions have we of them? Therefore a gracious soul desireth to be absent rather from the body and present with Christ, that it might fully know and understand the hidden things of eternity, and hear such words, with Paul in the third heaven, which are unutterable, and therefore could not tell whither he was in the body, or out of the body, 2 Cor. 12.2, 3, 4. I knew a man in Christ above fourteen years ago, whether in the body I cannot tell, or whether out of the body, I cannot tell, God knoweth: Such a man, one caught up to the third heaven, and I knew such a man (whether in the body, or out of the body, I cannot tell, God knoweth) how that he was caught up into Paradise, and heard unspeakable words, which it is not lawful for a man to utter. Hence it appeareth, that there is an incapacity in humane nature, in the present state thereof, to apprehend and express the glory of heaven in the presence of Christ; and therefore it is probable Paul was out of the body during this revelation unto him, for he repeateth those words twice, whether in the body, or out of the body, I cannot tell. But which of the two it was at that time, it mattereth not so much, in that he is so clear in the Text, that for the attaining of such a condition, he absolutely declareth his desire to departed and to be with Christ, which all Christians conclude with him to be far better.  
Thirdly, the souls and spirits of the Saints loosed and separated from the body, are swift and instantaneous in their motion to their appointed and desired place of bliss and happiness. For the motion of Spirits, they being without material and corporeal parts, cannot be successive, and so measured by time, and therefore it is in an instant. As the motions of Angels from heaven to earth, and from earth to heaven, are in an instant, so the motion of the soul from the natural body to the presence of Christ in heaven, is also in an instant. But to speak also to every ordinary capacity, and to the unlearned, as well as learned in such natural principles, I shall illustrate this truth by Scripture instances and similitudes. The Angel Gabriel was caused to fly swiftly unto Daniel, when he was speaking in prayer, Dan. 9.21. Where the motion of an Angel is set forth by the notion of the fowls of the air, that fly and move exceeding swiftly. And because such motions of spirits are not discernible by sense, but are only to be conceived by the mind; for the help of such a conception, I shall propose the motion of body and soul together in some, that did visibly ascend into heaven. As that of Elijah who ascended up to heaven in the sight of Elisha, 2 Kin. 2.11, 12. And it came to pass, as they still went on and talked, that behold there appeared a chariot of fire, and horses of fire, and parted them both asunder, and Elijah went up by a whirlwind into heaven: And Elisha saw it, and he cried, my Father, my Father, the chariot of Israel, and the horsemen thereof, and he saw him no more. We must conceive here, that Elijah was in an instant, or in the twinkling of an eye, transformed out of the natural qualities of his earthly body, and changed into spiritual; in which condition he was suddenly carried up into heaven. And the swiftness of his motion in ascending appeareth in this Scripture, in that it is compared to the motion of fire; there appeared a chariot of fire, and horses of fire. Now fiery motions, or the motions of fire, are exceeding swift; as the motion of light, or of lightnings from East to West, in a moment. He is said likewise to go up to heaven by a whirlwind. The wind is exceeding swift, as well as strong in its motion; therefore God is said to fly upon the wings of the wind, Psal. 18.10. And of all winds none so swift as the whirlwind. Neither is it to be neglected, that Elijah cried after him, my Father, my Father, as if he were presently taken out of his sight. The like instance we have of our Saviour, when he ascended up into heaven in the view and presence of his Disciples, Acts 1.9. While they beheld, he was taken up, and a cloud received him out of their sight. In both these instances we cannot but imagine, that both Christ and Elijah were quickly, or in a moment, at the end of their heavenly journey. And if the motion of a spiritual or glorified body be so swift, how much more the motion of a separate soul, which is a pure Spirit? Finally, we may in some degree apprehend the motion of the soul in its essence by the motion of its faculties: and how soon the soul can be in heaven and with God and Christ in its thoughts, we may judge by the spiritual and sudden ejaculations of the heart, whereby heavenly Christians are often and secretly ascending and descending between heaven and earth, and God and their worldly employments.  
Lastly, Christ in heaven is the centre of all sanctified and gracious souls, unto whose presence they tend in their separate motion. Though the Divine nature, or Godhead be the centre of all things, as the cause and fountain of all beings; yet because the glory of God is not every where alike manifested, but in heaven, where Christ is personally present, even at the right hand of God, therefore the term and centre of the souls motion after separation is immediately unto him. As Christ is the immediate object and term of our spiritual approaches unto the throne of Grace, by whom we have access unto the Father, and that by a new and living way conservated through the vail of his flesh: So the humanity of Christ being finite, upon which our thoughts are first placed, doth more easily stay and fix the soul, than the infinite essence of the Divine nature, which being incomprehensible doth rather swallow up and overwhelm our weak faculties. Therefore Bernard opening that Text of Solomon, Prov. 25.27. according to the Hebrew, from which our translation too much varieth, exhorteth Christians not to gaze too long upon the Divine Majesty, lest they be overcome of the glory; as to eat much honey is clogging to the stomach. And as the Saints before Christ's incarnation prayed towards the temple, the type of Christ, where the presence of God visibly manifested did in some measure contract and limit the omnipresence of God to their hearts and apprehensions in worshipping of him. In like manner Christ in heaven is the fixed period, term and centre of the Souls motion and approach to its glorious and heavenly state; through whom and with whom we are glorified together, as coheirs of God with him. Therefore Paul desired to departed, and to be with Christ, that is, to departed unto Christ, as the terminus ad quem, or centre of his soul in departing. As Stephen when he was stoned called upon God, saying, Lord Jesus receive my spirit, Acts 7.59. As the stone moveth naturally downward to the earth, so a gracious soul moveth upward to Christ, who is the centre of the Saints, as he is the head of the body, the corner stone of the building, the rock of their strength, the fountain of all fullness, and their everlasting rest and peace. But to conclude this second Demonstration. As natural things tend to their centre, by a direct motion, so the souls of all believers, are directed in their motion to Christ at dissolution, by the Ministry of Angels; as in the Parable of Lazarus, Luke 16.22. And it came to pass, that the beggar died, and was carried by the Angels into Abraham 's bosom. Whether the soul be carried by Angels, only by conducting it in its motion; as we are said to carry a friend to an unknown place, by directing in the way: or whether by assistance in the motion, and defence, they being mighty in power, it is not much material to determine, since the soul moving according to the motion of its Angelical guides and companions is in an instant brought unto Christ its desired end and rest.  
III. Demonst. Thirdly, All the Saints stand in near and unchangeable relations unto Christ, through regeneration and spiritual adoption unto God; the full comfort and privilege whereof they cannot enjoy, while they are present in the body. So that though death parteth the nearest friends, and dearest relations on earth, yet it bringeth heavenly and spiritual relations together. The force of relation is very strong, relations being of the least entity, but the strongest efficacy; witness the strong affections and cords of love, whereby persons naturally related are tied to each other. What bowels have Parents towards their Children, and Children again unto them? What endeared affections between loving yokefellowes? And how strong is the bond of brotherly love? All which long after, and endeavour the mutual presence each of other. Such are the relations, and much more powerful, between Christ and every beleiver. Not only God himself, but Christ is their Father, and they his children, Isa. 9.6. His Name shall be called the everlasting Father, the Prince of peace. He is their Husband; and they his Spouse: 2 Cor. 11.2. I have espoused you to one husband, that I might present you as a chaste Virgin unto Christ. He is their Brother, and they his Brethren, unto whom they are conformed, Rom. 8.29. That he might be the firstborn among many brethren. Many other relations are mentioned in the Scriptures between them; he is their King, and they his Subjects; their Captain, and they his Soldiers; their Friend, and they his Favourites, their Lord and Master, and they his Servants; and their Shepherd, and they his Flock. And what engagements and affections soever there are in any or all these relations in the Bond of nature, there is much more in Christ and the Saints, through the God of Grace, and the powerful efficacy of the Spirit of Christ that dwelleth in them. But yet being absent from each other, while beleivers are present in the body, they desire to departed, that they may be with him. And what a joyful greeting there is in heaven at the meeting of them, let the Angels of heaven declare, who are eye witnesses thereof. Welcome then that day and hour, when the messenger of death shall call, and bring the children to their Father's house, their Spouse to her Beloved, and the Sons of God to the first begotten: When the loyal Subjects of Christ shall be crowned, and the spiritual Soldiers receive the price of their reward; when the true friends of Christ shall enjoy their Redeemer, who loved them to the death; and the faithful Servants shall enter into the joy of their Lord; when the sheep shall return to their Shepherd, who hath given unto them eternal life, that they should never perish.  
iv Demonstr. Fourthly, the greatest promises made to beleivers in the covenant of Grace, are of the life to come, which they cannot inherit till they depart, and are with Christ. Thus Godliness is profitable to all things, having promise of the life that now is, and of that which is to come, 2 Tim. 4.8. The Saints are heirs of great and precious promises, which are summed up in that general promise of eternal life, 1 John 2.21. This is the promise which he hath promised us, even eternal life. Which promise, and all the promises of God, are yea and amen in Christ, the Mediator of the Covenant established upon better promises: Through which, though the heirs of promise have strong consolation in regard of the immutability of God and his counsel and oath, wherein it is impossible that he should lie, yet most of them are yet in hope, and not in hand, and therefore through patience they wait for them, till they come to Christ, the heir of all things, with whom they are joynt-heires; bearing up their hearts in the mean time with the hope set before them, Heb. 6.19, 20. Which hope we have (saith the Apostle) as an anchor of the soul both sure and steadfast, and which entereth into that within the veil, whither the forerunner is for us entered, even Jesus made an Highpriest for ever after the order of Melchisedech. Thus beleivers wait in hope for what they see not, and receive not in this present life; as the Patriarches, Heb. 11.13. Who died in the faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed they were strangers and pilgrims upon earth. Therefore, beloved, be not slothful, but followers of them, who through faith and patience inherit the promises, Heb. 6.12. For ye have need of patience (saith the same Apostle) that after ye have done the will of God, ye might receive the promise, Heb. 10.36. Which promise is no other than the Crown of life and righteousness, which Christ the righteous Judge shall give unto all those that love his appearing.  
Thus we have showed you, though in a weak measure, the glorious privilege of the Godly in their death, in that their death bringeth them immediately unto Christ, according to my Text, For I am in a strait betwixt two, having a desire to departed, and to be with Christ, which is far better.  
I am come at length to the Application of this Doctrine and Subject; and that I may be profitable to all, and divide the word of God, so, as to give every one his portion, I shall wield this Text as a two-edged Sword, striking both ways, to the godly and ungodly, to Saints and sinners, to beleivers and unbeleivers.  
Use. I. First it may serve to inform us from hence, of the sad, miserable, and woeful state, of every carnal, sinful and Christless soul, that shall die in such a condition. It were happy for wicked men, if they might never die, but for ever enjoy the mean portion of creature comforts, which they have in this world, though they are infinitely short of the glory and happiness of the Godly with Christ in heaven. But to have your portion here, and that for so short a season, as the time of this present life only, how inconsiderable is it to the eternity of the Saints felicity with Christ, and the eternity of your own misery in Hell torments? Therefore Christ in the parable bringeth in Abraham thus speaking to the rich man in Hell, Luke 16.25. Son remember, that thou in thy life time receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented. The Prophet David also praying for deliverance from his enemies, describeth them by their temporal blessings, Psal. 17.13, 14. Deliver my soul from the wicked, which is thy sword, from men, which are thy hand, O Lord, from the men of the world, which have their portion in this life. Let not therefore the people of God envy the prosperity of the wicked; for they have but the crumbs and broken meat that your heavenly Father giveth to strangers and enemies, yea to Dogs, for so the Scripture calleth the wicked, Rev. 22.15. Without are Dogs, and Sorcerers, and Whore-mongers, and Murderers, and Idolaters, and whatever loveth and maketh a lie. And let the fear of death bridle and restrain the rage and riot of all profane persons; considering how soon your present joys shall be at an end, and your endless sorrows commence, when God shall lay your honour in the dust, and require your souls from you. Why tremble ye not at the sight of an enclosed corpse, and the open grave before your eyes? Ye also shall surely die, O ye covetous worldlings, wretched drunkards, profane swearers, unclean adulterers! ye proud and gaudy vanities, put your heads into the dust, and stretch forth your hands and feel those cold and dry skulls and bones, and lay it to heart before ye lie down in sorrow. And for the awakening of your sleepy consciences, who look and see no further, then to what is obvious to your senses, like a brutish people, and a generation of sottish and foolish men; give me leave to deal faithfully with you, according to my present design, in showing you, what is on t'other side the Grave, and the deplorable estate of every carnal heart in death, as soon as the soul hath taken its leave of its sinful body and house of clay.  
First, Every wicked and ungodly soul is miserable in death, in that it is deprived of the happiness of heaven, and the glory thereof in the presence of Christ; for as it is the Saints privilege in death to departed unto Christ, so on the contrary it is part of every sinner's punishment to departed from him. Matth. 7.23. Depart from me, ye that work iniquity. How will your hopes perish, and your hearts break, when ye shall find heaven gate shut upon you, and Christ himself deny your knockings and entreaties with I know you not. Matth. 25.12. Be not deceived any longer, but know, that neither fornicators, nor Idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God, 1 Cor. 6.9, 10. And such are some of you. Friends, what think ye of perishing, and being banished from the presence of the Lord and the glory of his power? when ye shall weep and gnash your teeth because ye shall see Abraham and Isaac and Jacob, and all the Prophets in the Kingdom of God, and yourselves shut out, Luke 13.28. Ye shall see indeed the righteous, whom ye have despised, and persecuted, and reproached, solacing themselves in their full plenty, and rejoicing in their everlasting inheritance, all the treasures of heaven being opened unto them; but ye shall not be able to pass that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or great gulf of separation, that is and shall be fixed between them and you, so as to approach their presence, or to partake of their joys. Augustine moveth a question, why the rich man could see Lazarus in Abraham's bosom, and Lazarus could not see the rich man in hell? and he giveth this answer to it; because he that is in the dark may see him that is in the light, but he that is in the light cannot see him that is in the dark. Heaven is a place of light through the presence of the glory of God, and of Christ the Son of righteousness, wherein all the righteous shall shine as the Sun, and therefore called the inheritance of the Saints in light, Acts 26.18. But the state of the wicked shall be darkness and blackness of darkness, a total deprivation of the light of the countenance of God, and the comfortable presence thereof; from which they shall be driven into the remotest distance of place and condition; and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outer darkness, Mat. 25.30. Cast the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth. And though this be the greatest loss imaginable, yet it is the least of your woe, in regard of the torments ye shall suffer in the Lake that burneth with fire and brimstone. And so I proceed from the punishment of loss to the punishment of sense and torment.  
Secondly, Every wicked man shall be miserable in his death, in respect of the state of his soul, which death shall bring it unto without Christ. And the state of a damned soul after death, and the manner of a sinful soul entering into condemnation and torment after dissolution may somewhat be discerned by these following steps and degrees. In opening whereof, I shall wholly wave the question about the place of hell, and torment, as a nicety rather than a necessary Subject for serious Auditors.  
First, Every wicked and unbeleiving person dieth in the guilt of all his sins unpardoned. Remission of sins is a privilege peculiar to beleivers through faith in Christ Jesus; faith being the condition of the promise, and the application of the death and righteousness of Christ for justification, Rom. 3.25, 26. Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness, for the remission of sins that are past, through the forbearance of God; that he might be just, and the justifier of him that believeth in Jesus: But he that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God, John 3.18. So that unbelief leaveth the soul under the guilt of sin, and sealeth up the final condemnation thereof. Whereupon Christ telleth the unbelieving Jews, that they should die in their sins, John 8.21, 24. Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go ye cannot come, I said therefore unto you, that ye shall die in your sins; for if ye believe not that I am he, ye shall die in your sins. A wicked man carrieth all his sins to the grave with him, which for number are as the hairs of his head, and for nature damnable and defiling; he dieth clothed and clogged with sin; and the guilt of all his sins that ever he committed in thought, word, or deed, cleave to his soul. It is dreadful to consider▪ what a mass and mountainous bigness the sins of a poor carnal wretch arise unto if we lay them together: his original sin, actual sins, sins of omission and commission, his secret sins, and open and scandalous sins; his whole life hath been a trade of sin, and whatsoever proceedeth from him is sin; the ploughing of the wicked is sin, and his prayer is turned into sin: And to his own sins personally committed, we may add his other men's sins, either occasioned, countenanced or allowed: Now multiply these by their particulars and individuals, and measure all by their sinful circumstances, and then judge of the guilt of every sinful ma that dieth in unbelief, and without pardoning grace through the blood of Christ.  
Secondly, The conscience of every wicked man is awakened immediately after death and dissolution to a continual sense of the guilt of all his sins. Natural conscience in carnal men is for the most part peaceable & silent in this present life, delight & custom in sin hardening the heart and searing the conscience, which they labour to keep asleep, by diverting the thoughts to worldly objects, or to satisfy, by a formal profession attended with some outward performances. But as soon as ever the soul of an unregenerate person is separate from the body, this lion awaketh & sleepeth no more, the faculties of the soul being always in act and exercise, in a separate state, whereby his sins shall be always before him, and set in order before his eyes, upon which his conscience shall reflect continually without diversion, or intermission. Then the sins you have laboured to forget and cast out of mind, shall be brought to remembrance, and ye shall ever behold them, for which conscience shall charge and accuse you, and in the fresh remembrance of them you shall lie down self-condemned for ever. This is the worm that never dieth, Mark 9 48. But shall gnaw your hearts to eternity.  
Thirdly, Hereupon the soul of a wicked man shall tremble at the sight and presence of God. That the soul of every man, and consequently of the wicked, shall see and approach the powerful and immediate presence of God in his Divine nature and essence, upon their dissolution, is apparent, in that the spirit of man is said to go upward, Eccles. 3.21. And to return to God, who gave it, Chap. 12.7. As also by the particular judgement immediately consequent upon death, whereby God appearing to conscience, decideth and determineth the eternal state and condition of every soul, preparative to the last and glorious appearing of Christ at the great and terrible day; who shall then judge the whole world, and the soul and body together. For it is appointed unto men once to ye, and after this the judgement, Heb. 9.27. Which may include this particular judgement after death, whereof we are speaking, as well as the last and general judgement: yet some restrain it to the particular only. But in what manner the soul of a wicked man shall see God, take in a few words. Death being the unclothing and putting off off the earthly house of the body, the soul remaineth naked in respect of that clothing, which nakedness of the separate souls of the Saints is covered and clothed upon with the glory of their house in heaven, 2 Cor. 5.3. In which state of nakedness, wherein the souls of the wicked abide, the soul must needs be quickly and powerfully apprehensive of God, and of any impression and influence of God upon it; as the body being naked of its clothing, is tenderly sensible of heat or cold, and any thing that approacheth unto it. For the foul being separate from the body, receiveth its object no more through the senses of the body, but in an immediate way of discovery of them. We know also that the Lord doth sometimes immediately wound the spirit of man, while it is in the body, by letting fall the drops of wrath upon it, and thereby tormenteth it, which David calleth the rebukes of God, Ps. 39.11. When thou with rebukes dost correct a man for iniquity, thou makest his beauty to consume away like a moth. Moreover, if the soul being a spirit, and separate from the body, can converse with spirits, as the Saints with Angels, and the damned with Devils, much more with God the Father of spirits, who can discover himself unto them, as he pleaseth. But take heed of mistaking here; for though a gracious and and sanctified soul reconciled unto God, hath to do with him, as a father, in the apprehension of his love, through which it hath comfort and joy in communion with him; yet it is not so with the sinful soul of that than that dieth in his sins; which apprehendeth God only, as he appeareth to it, in wrath and displeasure, for without holiness no man shall see the Lord, that is, with peace and comfort, Heb. 12.14. Now consider, ye that forget God, can ye see and behold the wrath of his countenance? do ye not tremble in your very thoughts of him? Surely the presence of an angry God will make every guilty soul to fear and tremble at his feet, when they shall be brought before him by his Sergeant Death. The apprehension of guilt and of God together made Adam and Eve to run behind the Trees for fear, when they heard the voice of God in the garden, Gen. 3.8. Moses, though a Favourite, yet when he saw the appearance of God in the thunderings and lightnings and earthquakes, the smoke and fire, & heard the sound of the trumpet upon Mount Sinai, he said, I exceedingly fear ●nd quake, Heb. 12.21. When Elijah apprehended God was in the still small voice, he wrapped his face in his mantle, ●nd went out, and stood in the entering of the ●ave, 1 Kings 19.13. When Job came to see God with his eyes, he abhorred himself in dust and ashes, Job 42.6. The judgements of God made holy David's flesh to tremble, Psal. 119.120. My flesh trembleth for fear of thee, I am afraid of thy judgements. The glorious vision which Isaiah saw, how did it work upon that holy Prophet? Isaiah 6.5. When he saw the Lord sitting upon a throne, and cried woe is me, for I am undone, because I am a man of unclean lips, & I dwell in the midst of a people of unclean lips, for mine eyes have seen the King ●he Lord of Hosts. And if these Saints, so eminent for grace and holiness, have trembled at the presence of God manifested unto them in love and mercy, how shall the unner and ungodly stand in his sight? Dost thou believe there is a God? If not, thou shalt see and believe; but remember, that the Devils believe and tremble.  
Fourthly, The soul of a wicked man thus trembling before God, the holiness of God breaketh forth in wrath upon the soul to punish & torment it. For the soul appearing before God in the guilt of all its sins which are the greatest contrariety & opposition against the holy nature of God, who cannot but glorify himself, & vindicate his holiness; the justice of God, in the execution of his infinite & unsatiable displeasure, can no longer be suspended, but stirreth up his fury as fire to prey upon the soul. Thus fitted for destruction: The day of patience is now over, wherein the Lord waited upon this soul, in the ministry of the Gospel, & in the use of all means, to gain it in; wooing it by tenders of grace & mercy, & warning it, by foretelling this present misery. What fair opportunities & rich advantages, hath all wicked & ungodly wretches to prevent this condemnation, and to escape the wrath of God, while the glorious Gospel of the great God is preaching to them; wherein grace is upon the knee, and mercy stretcheth forth her hands, Christ standeth knocking at their hard hearts, and his messengers cry aloud to their deaf ears. No wonder therefore if now patience abused turn into fury, mercy slighted stir up indignation, and contempt of favour heighten displeasure, and hereby wrath is treasured up against the day of wrath, Rom. 2.4, 5. Or despisest thou the richer of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance; but after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and the revelation of the righteous judgement of God. God is a consuming fire to all such dry and combustible souls, seizing upon them as straw and stubble in their approach unto him; like Nadab and Abihu, when they offered strange fire before the Lord, which he commanded them not, Leu. 10.2. And there went out fire from the Lord, and devoured them, and they died before the Lord. O that the sinners in Zion were afraid, and that fear might surprise the hypocrites! Consider, who among you shall dwell with the devouring fire, and who among you shall dwell with everlasting burn? The wrath of the Lord is the lake of fire and brimstone of which the Scripture so often speaketh; this is hell itself, wherein God himself is the tormentor, who by his wrath kindleth those unquencheable flames, Isa. 30.33. For Tophet is ordained of old, yea for the King it is prepared he bathe made it deep and large: the pile thereof is much wood; the breath of the Lord like a stream of brimstone kindleth it. In this Scripture the Lord denounceth hell to King Sennacherib, in describing whereof the Prophet alludeth to the fires in the valley of Hinnon, wherein those Idolaters burned their children in sacrifice to Moloch; and that the parents might not hear the cry of their children, they beat up their ta●rets or drums: and from the name of Toph or drum, the place was called Tophet. So in hell there shall be no pity or compassion of God to the cries of burning souls. And this is the punishment of old ordained, not only for Sennacherib, but all the ungodly; which is said to be deep and large. As the dimensions of God's love to his people in heaven are height, length, depth, and breadth, in all which love passeth knowledge, so are the dimensions of his wrath to the damned in hell, which we are not able to conceive; the heat whereof is intolerable, as of a fire made with much wood, and eternal, through the stream of wrath for ever flowing forth from God the fountain of wrath to the wicked, the hot breath of whose mouth kindleth and bloweth up the everlasting flames of their endless sorrow and torments.  
Fifthly, the soul under this consuming wrath of God lieth down in everlasting despair of ever being released, or in the least measure relieved or eased. Eternity in torments maketh them unsupportable, though in themselves they were not so heavy and burdensome; how much more intolerable will that punishment be, that is both in nature, as well as duration, so insufferable? And if the pains of wrath but for one hour in hell cannot be recompensed with all the wealth of the world, who would venture the eternity thereof for the pleasures of sin, which are but for a season? The damned in hell apprehend the endlessness of their torments, by the immortality of the soul, the demerit of sin, and the unchangeableness of God from whom they suffer. If the soul could be consumed or annihilated by its torments, if sin could be expiated by any measure of sufferings, or if God could repent, or be moved to compassion, there might be hope in hell; but all these are impossible: For God changeth not, guilt diminisheth not, the soul wasteth not, therefore the worm never dieth, and the fire is never quenched, Mark 9.48. And to seal up this bottomless pit upon such miserable souls, we may add, that if there might be any help in this case, either Christ must suffer once more to expiate Gospel disobedience, as he suffered for legal, or time must be called back again for these tormented ones to enjoy once more the Gospel which they refused. But neither of these can be imagined. Christ will no more leave the bosom of his Father and his glory, having offered one sacrifice for ever, and being set down at the right hand of God, from hence expecting, that all his enemies should become his footstool, Heb. 10.12, 13. For if we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgement and fiery indignation, which shall devour the adversaries, verses 26, 27. And who can call time again that is passed? If God should bring the Sun back upon the dial, by a contrary motion, through all those minutes of time it hath gone from the beginning of the creation, and of its motion in the firmament, time would still go forward, by the Sun's going backward, and it would measure succeeding time by its retrograde motion. So that to call time again that is past, is one of those impossibilities, which God himself cannot do, because it implieth a contradiction. Therefore this shall aggravate the misery of the soul under the wrath of God, that the sufferings are easeless, endless and helpless; wherein the wicked shall bewail their lost seasons never to be regained, and their precious time never to be redeemed. Despair is written upon the gate of hell, whence there is no returning; Omnia te adversum spectantia, no prints appearing of the feet of any that have come from thence.  
Sixthly, the Soul of a wicked man, thus despairing under the implacable wrath of God, shall stir up itself against God, through malice and despite in sin, to curse and blaspheme him to his face. For the soul being an immortal spirit, cannot be only passive, but active, under its intolerable sufferings; the object whereof being God, and sin, and punishment, or God punishing it for sin; and all the acts of the soul being purely evil and sinful without the least mixture of good, the soul must of necessity be so far from an humble acknowledgement, confession, and godly sorrow, as to discover and act all manner of vexation, fretfulness, reluctancy, and opposition, under the anguish of its hopeless condition. And this may be demonstrated if one consider the nature of a carnal heart and spirit, and the tendency thereof, which doth naturally end in this degree of sin. 1. There is a natural enmity in every carnal soul against God, which remaineth for ever in it, where grace doth not subdue, and mortify it. The carnal mind is enmity to God, Rom. 8.7. And it is not subject to the law of God, neither indeed can be. So that this enmity is discovered in this life, by acts of sin, and wicked works done by carnal men against the holy and righteous will of God; and consequently abiding in the soul after death, it will in like manner manifest itself to eternity, the Soul being wholly void of all sanctifying and renewing grace. Secondly, This enmity will more fully act after dissolution, by the total withdrawing of the spirit of God, whereby in this life it was limited and restrained. God setteth bounds to carnal men in this life, to keep the world in some degree of peace, for the more quiet habitation of his people, without which their lives on earth would be altogether disquiet and uncomfortable, through the rage and fury of the wicked. But in hell there is not so much as restraining grace to damn up the fountain of corruption from breaking out and flowing forth in its full strength and liberty. Thirdly, the greatest sufferings whatsoever have no power to suppress or destroy corruption and carnal enmity, as in themselves considered. It is a sanctified affliction, through the love of God, that purgeth and taketh away sin from his children, who by his chastisements are made partakers of his holiness. But the torments of hell are the execution of the fierce wrath of God, wherein there is not the mixture of one dram of love; God intending the destruction, and not the salvation of the soul, in taking vengeance upon it. So that the sinful habits, and habitual enmity of the soul, are increased and blown up to the highest degree of malice by despair under eternal punishment. Fourthly, To this we may also add, that to be given up to sin, is one of the greatest Judgements of God, and therefore may be a part of, or at least an adjunct to the torments of the damned. God sometimes punisheth sin with sin, by hardening the heart for its hardness, and searing the conscience for its senselessness, and giving up to believe a lie, for not receiving the love of the truth, as also he gave up those Idolaters, who imprisoned the natural light and knowledge of God, to uncleanness, vile affections, and a reprobate mind, Rom. 1. Now the highest degree of sin God giveth up a carnal man unto in this life, is the sin against the holy Ghost; which is to sin with malice, and to do despite unto the spirit of grace, Heb. 10.29. When a reprobate heart shall grow to that hardness in sin, as to sin under conviction, and to revenge itself upon God and the spirit of God, by committing sin upon the account of sin, or because it is sin; otherwise it cannot be a wilful sinning after receiving of the knowledge of the truth. This being the highest degree of sin upon earth, the formality whereof is malice and revenge, we may easily be persuaded to believe, that hell is full thereof, where this malice is more stirred up by despair under these torments, than it can be in this life; and where the souls of the wicked vent their malice against God, by blaspheming and cursing him to his face, which is the proper discovery of it; as desperate malefactors sometimes in their torments curse both Judge and Executioner. And fo● the proof of this, I shall only argue th● the case from two or three Scripture instances. First, of Job, whom Satan supposed to be but a hypocrite, and tempt●… God to afflict him, with this confidence that he should curse him to his face, Jo● 1.11. The Devil well knew what over whelming afflictions would work upon carnal and sinful heart, even to curse Go● to his face; and had not Jobs sincerity through the power of God upheld an● preserved him, the Devil had had his design, and Job had cursed God, as well a● the day of his birth. Another is of thos● wicked ones, of whom the Prophet ●…saiah speaketh, Isai. 8.21. And th●● shall pass through it hardly bestead an● hungry; and it shall come to pass, that whe●… they shall be hungry, they shall fret themselves and curse their King and their God, an● look upward. Whence it appeareth, tha● when God upon earth punisheth a people for their wickedness, with some extreme calamity, under which they despair, looking upwards and seeing no help, the wickedness of their hearts will through madness and malice break out into cursing of their King, and their God, whether true of false. Which appeareth yet more clearly in the prophecy of the pouring forth of the vials of the wrath of God upon the Antichristian party, in several plagues and punishments, for their final ruin and overthrow, Rev. 16.9. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues, and they repent not to give him glory. And verse 11. They blasphemed the God of Heaven, because of their pains and their sores, and repent not of their deeds. Likewise verse the last, They blasphemed God because of the plague of the hail, for the plague thereof was exceeding great. Much more will a sinful soul blaspheme in hell where despair is the torment of those torments. Which Christ himself seemeth to put out of all question, speaking of the sufferings of hell, when he saith, There shall be weeping and gnashing of teeth, Math. 8.12. and 13.42, 50. That is against God, through fretfulness and malice, for so the phrase of gnashing the teeth is taken in other Scriptures. Psal. 37.12. The wicked plotteth against the just, and gnasheth upon him with his teeth. So the Jews did upon Stephen, Acts. 7.54. When they heard these things, they were cut to the heart, and gnashed on him with their teeth. So that as the Saints in heaven bless God with Praises and Hallelujahs, so the damned in hell howl under pain and curse him: and thus in hell sin shall be perfected, as well as grace in heaven; & every wicked and graceless soul shall sin under suffering, while it is suffering for sin.  
Lastly, Hereupon the wrath of God is further provoked, and heightened, by the actual sin of a wicked and desperate soul under its torments. So that to make this everlasting punishment of a damned soul in hell unspeakable miserable, the sufferings thereof are not only eternal, as they are the just reward of sin committed in this life against an infinite God, whose justice can never be fully satisfied, but by the eternity of the punishment; but they are also for ever increased and renewed by enraging provocations of malice and blasphemy, whereby the soul requoi leth against God, through anguish thereof. By this we may conceive how exquisite the torments of the wicked will be hereafter, the soul eternally sinning, and continually adding fresh oil to the flames of wrath; for sin kindleth wrath, and wrath kindleth hell, and hell kindleth sin, and sin again wrath, and so for ever. This is the work and action between an infinite God, and a poor unhappy soul to eternity; God punishing, & the soul sinning, and the soul sinning, & God punishing; in which torments the body shall partake with the soulafter its resurrection, being united again, & made so far capable to endure its torments, as not to be dissolved, or destroyed, by the extremity and eternity of them. Thus sinful and wretched man shall be ever dying, weeping, yelling, howling and sinning, under the intolerable pangs of the second death, Rev. 21.8. The fearful, and unbeleiving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake that burneth with fire and brimstone: which is the second death. Repent therefore and believe the Gospel, turn from your sins and forsake your ways, that ye may escape this judgement of God, for now is the day of salvation, through the forbearance of God, who would have have all men to be saved, and to come to the knowledge of the truth.  
From this Text and Doctrine we may be again informed, upon what grounds the people of God may desire their dissolution. How  a privilege the departure of the Saints is, hath been already opened; but for further direction in it, I shall here make up the banks, to keep these desires in their right channel, which otherwise are ready to break out into unlimited and unlawful currents. Therefore to satisfy this case of conscience concerning the desire of death, let every precious soul consider these following Propositions.  
First, It is altogether unwarrantable for beleivers to desire dissolution out of mere passion, under the forest trouble, affliction, or trial. It is usual for carnal men, upon discontent, to wish they might die; who also under the burthensomness of corporal distempers, often desire a release from their present pains, not knowing or considering, that thereby they shall immediately fall from their beds into hell. This also is incident to the Godly, through infirmity, whose passions in this case are not excusable. Thus it was with that holy Prophet Elijah, when he was forced to flee from the rage and persecution of Jezebel, who threatened to take away his life, 1 Kings 19.34. And when he saw that, he arose and went for his life, and came to Beersheba and left his servant there; but he himself went a day's journey into the wilderness, and came and sat down under a juniper tree, and he requested for himself, that he might die, and said, it is enough now, O Lord, take away my life, for I am no better than my Fathers. Elijah's passion under this persecution, being now alone, tired and weary probably with his journey, as well as assaulted and troubled with slavish fear, was the ground of this his request and supplication. Now if we compare with this story the expression of S. James, presenting Elias as an example of the prevalency of prayer, we may judge, that this passion was an infirmity in this Prophet, James 5.17. Elias was a man, subject to passion as we are; and he prayed, etc. The like instance we have of Job, who through passion gratified Satan so far under his temptation, as to curse the day of his birth, and also through vexation of spirit under his afflictions to wish and long for his grave, Job. 3.20, 21, 22. Wherefore is light given to him that is in misery, and life unto the bitter in soul? which long for death and it cometh not, and dig for it more than for hid treasures; which rejoice exceedingly, and are glad when they can find the grave. Take also the Prophet Jonah for an example hereof, who, after he had preached destruction to Nineveh, according to the word of the Lord, and saw not the execution thereof according to his prophecy, was discontent at the patience and repentings of God towards that City, and besought the Lord he might die, Jonah 4.3. Therefore now, O Lord, take I beseech thee my life from me, for it is better for me to die, then to live, for which the Lord checketh him in the next verse, dost thou well to be angry? And in the 9, and 10. verses. When the Gourd was withered, and the Wind and Sun beat upon him, that he fainted, he wished he might die again, and passionately replies to Gods second rebuke of him, I do well to be angry even unto the death.  
Secondly, Every Christian, looking upon death as a privilege, and means to bring him to Christ, ought no further to desireit, then with submission to the will of God, and a willing subjection to his work and service in his generation. To hasten death by unlawful means is no less than self murder, as hath been already proved; and hereby the desire thereof is in some measure limited, preservation of life by all lawful means being a duty incumbent upon all. Our times and seasons, life and death, are in the hands only of God, the wise disposer of all things for the good of them that love him; between whose will and ours there ought to be a perfect conformity in relation to all changes and dispensations. Christ escaped from the Jews, when they often sought to kill him, because his hour was not yet come; but then he refused not, but accepted that bitter cup, which his Father gave him to drink. When Job had recovered himself from under the power of his passion, he besought the Lord to appoint him a set time, and he would wait, Job 14.14. All the days of my appointed time will I wait till my change come. We must not run home before we have done our work, but mind our work as well as our reward. God hath appointed a particular service for every beleiver in his generation, which he should labour to finish, with David, before he falleth asleep. Acts 13.16. For David after he had served his own generation, by the will of God fell asleep. Saint Paul declaring to Timothy the near approach of his dissolution and departure, forgetteth not to mention the finishing of his work in the Gospel, 2 Tim. 4.6, 7. I am now ready to be offered up, and my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. But till it was finished, he was willing to abide in the flesh, notwithstanding his great desire to departed and to be with Christ, as in the words following my Text. Nevertheless to abide in the flesh is more needful for you. And having this confidence, I know I shall abide and continue with you, for your furtherance and joy of faith.  
Thirdly, This being minded, it is lawful and warrantable for a gracious person to desire to departed and to be with Christ. Who among all the heirs of promise, doth not desire the possession and enjoyment of his hopes in Christ, his deliverance from sin, sufferings, and sorrow, and the full fruition of all the glory and happiness of his heavenly portion and inheritance? Let the spiritual echoes and silent answers of all true born Israelites resolve this question; whose hearts are enlarged to rejoice in the hope of the glory of God, unto which they are begotten, by the resurrection of Jesus Christ from the dead. This maketh the greatest afflictions of the Saints in this world so light unto them, while they look not at the things which are seen, but at the things which are not seen, 2 Cor. 4.18. And therefore reckon with Paul, That the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in them, Rom. 8.18. Hence are those earnest groans and longing desires of the righteous to be unclothed, and clothed upon with their house from heaven; wherein they symbolise and sympathise with the whole creation, which desireth to be delivered from the bondage of corruption, into the glorious liberty of the sons of God, Rom. 8.23. And not only they, but ourselves also, which have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.  
Use 3. Use of inquiry. If it be the desirable privilege of the Saints to be brought immediately unto Christ, by their death, than it may be profitable and useful for us to inquire into the causes, why many Christians are so far from desiring it, & cheerfully submitting unto death, as that they tremble at it, and seem to sly from it. What is the reason that they are still in bondage to the fear of death, notwithstanding the sting thereof is taken away by the destruction of sin, and the grave perfumed as a bed of spices by Christ's lying therein: Now therefore, for satisfaction to this case, and withal to remove and cure this uncomfortable distemper, I shall lay down briefly some of the chief causes, whence this fear may arise.  
First, it may arise from a natural principle of self-preservation. For God hath planted this instinct of nature in every part of the creation, to labour to preserve its being, and secure itself from dissolution. Hence it is that nature, abhorring avacuity▪ or emptiness in any part of the universe, because it tendeth to destruction, for the preservation thereof, causeth in the creatures motions contrary to their inclinations; causing the air to descend to fill up vacuities in the earthly element, and the water to ascend, contrary to its nature, to supply the room and absence of the forced air, which we see in several experiments and ordinary inventions. And this principle appeareth in every particular creature, naturally avoiding whatsoever threatneth or tendeth to its destruction. But to come nearer to the case of humane dissolution. We naturally shun whatsoever we apprehend may offer violence to us, and are subject to sudden passions at the approach of cruelty; yea nature put in mind of a weakness in any part of the body, maketh strongest reparations and fortifieth that place where a breach was made: a broken bone well set becometh stronger than before. And hence it is that through fear we decline any eminent danger, and labour to preserve our natural beings, resisting dissolution, as the greatest natural evil. Therefore the Philosopher called death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of terribles; and Job, the King of terrors, Job. 18.14. This natural fear was in Christ himself, as he was man, when he approached his death and sufferings; who through a conflict of nature desired to be delivered from them. Mat. 26.39. O my Father, if it be possible, let this cup pass from me. And yet there was no sin in it, because it was a natural desire, and that for a moment, suddenly overcome by reason and deliberation, or a short suspension, quickly subdued by a voluntary submission. and firm resolution, the spirit being willing, but the flesh weak in Christ himself But grace doth not only teach to deny self but is also powerful to subdue our natura wills and inclinations to the will of God, as it was also in Christ, nevertheless not my will, but thine be done.  
Secondly, It may proceed from immoderate love, and inordinate affections to the world, and the things of this present life. And there is a great proneness in believers themselves, to ●ive too much liberty to earthly and worldly affections, and to take too much delight and content in the good things of this life, which are but bona corporis, the goods of the body. These things are snares unto us in our life, and as stocks to the feet of the soul at the time of departure. How loath are we to let go our tenure and hold of these delights upon a sick bed; to take our last farewell, and shake hands with near and dear relations; to have our eyes closed, and no more to be opened upon these visible comforts; and to suffer the pillow to be drawn away from our heads, that we may yield up our spirits to a more easy and free passage? Certainly, if we were more crucified to the world, and strangers in it, we should far more willingly leave it; whereas, through the love of it, we are still hoping for a longer time and continuance in it, and that God would still add either more years to our days, or at least more days to our years. Were not the stakes of our worldly delight drove so deep and strongly fastened in the earth, our earthly tabernacles would more easily be dissolved. The creatures in themselves are good; and life is not only sweet in itself, but as it is also, ratio possidendi, our tenure of them; they are but for one life, without renewing the lease thereof. Therefore for the loosening of these cords and stakes, consider how much better one Christ is, than all the creatures; and one God, than a thousand worlds; and the glory of heaven, than the superficial varnish and beauty of the whole earth. If ye be Christians and risen with Christ, take the Apostles counsel, Col. 3.1, 2, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seek those things which are above, where Christ sitteth at the right hand of God; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set your affections on things above, and not on things on the earth, for ye are dead, and your life is hid with Christ in God. When Christ who is our life shall appear, then shall ye also appear with him in glory. Therefore (saith he) mortify your members which are upon the earth, inordinate affections, evil concupiscence, and covetousness which is Idolatry. Christians, take heed of fastening your affections here; it may be Christ may require you should testify your love to him, by suffering for his sake and the Gospel, and that unto the death: and if worldly affections discompose the spirit, and render beleivers unfit for a natural dissolution, how much more will they entangle in a time of persecution. And what will it profit a man, if he gain the whole world, and lose his own soul? For saith our Saviour, whosoever will save his life, shall lose it, and whosoever will lose his life for my sake shall find it, Matth. 16.23, 24. Remember, that Christ is your life, and the cause and fountain of life, and if you lose life itself for him, you will find it again in him; nec propter vitam vivendi perdere causam, venture not the losing of Christ himself for this life sake. This was Paul's present case and condition in my Text; he was willing to suffer, and by suffering for Christ, to departed unto Christ, which is far better.  
Thirdly, This fear of death may flow from a want of a clear evidence of an interest in Christ. When a Christians evidence for heaven is dark and dubious, the white stone slurred, and the new name hardly legible; when neither his own spirit, nor God's spirit beareth full witness, or give in a clear testimony to adoption and reconciliation; in this case eternity is terrible, and the face of death, and its appearance, exceeding ghastful. Sometimes the death of the Godly is a straight passage, and a dark entrance, when together with the pangs of dissolution, the guilt of sin appeareth to conscience, the wont favour of God is withdrawn, by removing his supporting presence, and the Devil by strong assaults and temptations takes advantage of weakness to vex and disquiet the soul striving, and struggling for support and comfort. Methinks I hear such a heart cry out in the words of the Prophet David, Psal. 39.13. O spare me, that I may recover strength, before I go hence, and be no more seen. It is exceeding hard for a Christian to venture to launch forth into eternity upon uncertainties, and without a hopeful, at least, if not a full and satisfactory persuasion of happiness and salvation. In this case the soul hath no other help, but to roll itself upon mercy, by renewing the acts of faith upon Christ, to stay itself upon God, though hiding his face, and strongly to rest and rely upon the rock of ages. And let this comfort and support in such an hour of trouble and trial, that when thou droppest into eternity, and seemest to fall in the act of dissolution into eternal sorrow, than the everlasting arms are ready to receive thee, and as soon as ever death closeth the eyes of thy body, thy soul shall see the glorious face of God himself, to thy everlasting, though unexpected joy. Therefore imitate and follow the steps of Christ thy forerunner, who in the same condition of desertion exercised faith upon the cross, saying, Mat. 27.46. My God, my God, why hast thou forsaken me?  
Fourthly, The Saints may be subject to the fear of death, and not cheerfully submit unto it, from their ignorance of the state of heaven, and their happiness with God hereafter. It is a received axiom ignoti nulla cupido, we cannot desire what we do not know and apprehend. And though the greatest part of what we know here, be the least part of what we know not, but shall know hereafter, for we know but in part; yet most Christians are guilty of neglect & unexcusable ignorance, in that they might know far more of the state of heaven than they do. It is true what the beloved Disciple and Apostle asserts, 1 John 3.2. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be but we know we shall be; like him for we shall see him as he is. The Scriptures are not altogether silent in revealing So the glorious inheritance of the Saints. that though we are not able in our understanding, while we are in the body, to behold so great a glory, had it been fully revealed; yet so much is revealed thereof unto us, that we may in the promises thereof discern and contemplate, as we do the glory of the Sun by its reflection in still waters. For as it is written, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath revealed unto them that love him; but as it followeth in the next verse, God hath revealed them unto us by his spirit; for the spirit searcheth all things, yea the deep things of God; among which are profunda coeli, the high or deep things of heaven. It would be endless to gather together those pieces of heaven, which like rich pearls and sparkling diamonds lie scattered up and down the Scriptures. Let every high and heavenborn soul look more after his portion, and spend more i'm in surveying that inheritance incorruptible, undefiled, & that fadeth not away, reserved in the heavens for him. This will sweeten the thoughts of death, and strengthen the soul to encounter the King of terrors. Who would not endure the strongest pains for heavenly pleasures? who would not shoot this gulf for eternal gain? who would not dare to die once, that he might live, and never die more? yea who would not departed, that he might be with Christ?  
Use. 4. Then suffer the word of exhortation: and first, let every natural men accept of a friendly call to provide and prepare for the day and hour of his dissolution. Consider wherefore thou art come into the world, and how thou mayst close thy days in peace. Wherefore hath God given thee a being, and breathed into thy nostrils the breath of life? Why did not she that bore thee miscarry before she had reckoned her months, that thou wast not the untimely fruit of the womb? why wast thou not stifled in the birth, and the long expectations of him that begat thee frustrate with the news of a stilborn child? or why diedst thou not in thine infancy, as a blossom withered through sudden blasting? By how many preventing and preserving providences hath thy life been renewed and continued unto thee, that thou still drawest thy breath, and swallowest thy spittle? what account canst thou give of the golden talon of time God hath betrusted thee withal, upon every moment whereof dependeth eternity? Call to mind the days that are past and gone, and shall return no more, and examine the short periods and divisions of time never to be recalled; which thou hast spent either idly and impertinently, or for the most part sinfully and profanely. Art thou born to sin? or dost thou therefore sin, that thou mayst shorten thy days, by hastening to fill up the measure of thine iniquity? why shouldst thou die before thy time? Is there no measure of sin, or bounds of profaneness, that thou drinkest in sin, as the fish the water, and drawest iniquity with cart ropes and the cords of vanity? O make not so much haste to hell, thou wilt be there too soon; but turn at reproof, and to day, whilst it is called to day, harden not thy heart: who knoweth what a night may bring forth, or whether thine eyes shall see the light of another day? Compose a while thy wand'ring unsettled thoughts, and if thou canst be serious at such a solemn assembly and sad occasion, tell me if thou canst venture this night thy eternal condition to be determined upon thee by a sudden dissolution? Art thou ready to be unclothed, and to lie down in the dust of death? or dost thou not tremble at the thoughts of it, as a poor sinful creature, amazed, distracted, and confounded in thyself through the fear of death, and hell that follows it? Oh cast not away so precious a soul, though thou hast hitherto made it a servant to sin, and a drudge to Satan. If thou knewest the worth of an immortal spirit, thou wouldst not barter it away to the Devil for such short and empty pleasures, nor expose it to the rapine of vain lusts to be defiled and deflowered; but on the contrary, by all means and unwearied pains, seek the deliverance and salvation thereof from eternal misery, and everlasting ruin, which shall be inevitable, without true and unfeigned repentance. That I may now catch thee in thy fall, and pull thee out of the fire, and through compassion save a soul from death (for knowing the terror of the Lord we persuade men) oh resist not the counsel of God to thy destruction; but accept of direction from an unworthy labourer in the Lord's vineyard, who shall rejoice to become an instrument of bringing thee in to God, that thou mayest be translated from the power of darkness into the Kingdom of his dear Son.  
First, Search the Scriptures, and make them the impartial judge of thy condition. Examine thy heart and ways by the infallible touchstone of the word of God, and try the rectitude or declination of thy soul by this line and plummet. The word of God is the true standard and exact balance of the Sanctuary, by which, if thou wouldst not be deceived, thou mayest know thy present, and consequently thy future estate to eternity. Therefore open this book, and in obedience to this present call of God unto thee, take and read, and judge thyself, that thou mayest escape the final condemnation and judgement of God, when this book, with the rest of those books mentioned by Saint John in his Revelation, shall be opened, Rev. 20.12. And I saw the dead, small and great, stand before God, and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things, which were written in the books, according to their works. Friend, God will not judge thee by another law and rule then what he hath revealed unto thee; for he is righteous in judgement. And though the heathen, that have not this law of God revealed unto them, shall be judged without it, even by the light of nature, and the law of their own consciences, whereby they are a law unto themselves, yet they that have it, shall be judged by it, Rom. 2.12, 13, 14, 15. For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law, etc. And think not to plead ignorance in that day, for that will be but to plead guilty also, where God hath afforded so much means of knowledge. For God hath not cast thy lot and habitation in a land of darkness, but of light, and under the plain and powerful ministry of the Gospel, under which thou canst not be ignorant, unless thou shutest thine eyes against the truth, and lovest darkness rather then light, that thou mayest sin more securely. Therefore supposing, through charity, that thou art not wholly ignorant and unacquainted with the mysteries of the Gospel, and the rule of righteousness contained in the holy Scriptures, let me engage thee to a self examination by them, as being able to make thee wise unto salvation. But give me leave however to put that question to thee, which Paul put to King Agrippa, Acts 26.27. King Agrippa, beleivest thou the Prophets? Beleivest thou the Scriptures? if thou beleivest, why tremblest thou not at the wrath of God proclaimed, and his judgement denounced against sin, and sinners? But how canst thou believe, and still persevere in profaneness, and a wicked and licentious conversation? Suppose thou shouldest see one of thy old acquaintance and companions in iniquity now in torments, arise out of his grave, and hear him relate with trembling and astonishment the miserable estate of the damned in hell, and the unexpressible pains they endure there, and withal, falling prostrate at thy feet, with cries and tears beseech thee to repent and accept of the riches of mercy now offered unto thee in the Gospel, that thou mightest not perish in the same condemnation and destruction; would not this scare and affright thee, or work in thee a serious reflection upon thy sinful condition? Now hath not the eternal God, and Jesus Christ, the faithful and true witness, declared the same unto thee by the word of truth, which cannot be broken or changed, and dost thou remain still secure and obstinate? It is to be feared, if thou beleivest not the report of God, that thou wouldst not believe the report of man, though God should miraculously call up the dead to warn thee. As Abraham told the rich man in hell, entreating him to send Lazarus from the dead unto his Father's house, to his five brethren, to testify unto them lest they should come to that place of torment, Luke. 16.29, 31. They have Moses and the Prophets, let them hear them; and if they hear not Moses, nor the Prophets, neither will they be persuaded though one risen from the dead. Harken therefore not only to Moses and the Prophets, but to a greater than Moses, to Christ and his holy Apostles, by whom the counsels of God, and his good, and perfect, and acceptable will, are sufficiently made known unto the Sons of men. For the Lord Jesus shall be revealed from heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ, 2 Thessal. 1.8. Let every soul then inquire after God, and examine the evidences of his salvation, the grounds of his hope, the fruits of repentance, the signs of regeneration, and the Scripture marks and characters of a sound and saving faith in Christ Jesus. For without faith it is impossible to please God, without holiness no man shall see him; and without repentance, and regeneration no salvation. Therefore be not deceived, but search the Scriptures daily whether these things be so or no.  
Secondly, set the fear of God and his wrath before your eyes continually. Consider O ye Sons of men, in whose presence ye are at all times, yea when ye are most retired from the eyes of men; who can strike you dead in the act of sin, though never so secretly committed; stand in awe therefore and sin not, for the patience of God to every carnal soul persisting in rebellion and disobedience, is but a present suspension of eternal wrath, which may suddenly break forth, and begin in temporal judgements upon them. And take heed of interpreting the silence of God to be his allowance of sin; for because sentence against an evil work is not executed speedily, therefore the heart of the Sons of men is fully set in them to do evil, Eccle. 8.11. Whereas if the Lord should execute his wrath immediately upon every profane person in the act of sin, what fear would surprise your hearts? who would swear a profane oath if he were sure to die as soon as the word is out of his mouth? who would commit adultery, if he were to be thrust through with a sword in the act of his uncleanness? who would steal his neighbour's goods, if he were persuaded, he should be immediately stoned to death? what drunkard would venture upon excess, if he apprehended every immoderate draught to be so much deadly poison to destroy him? Or who would exalt himself against God and his people, if he believed, that the earth would presently open her mouth, and swallow him up quick? And is the wrath of God less fearful, because through patience it is deferred in the execution of justice, and recompense upon ungodly men? For ye are not only by nature the children of wrath, but because of these things cometh the wrath of God upon the children of disobedience. Ephes. 5.6. Therefore let no man deceive himself with vain confidence and presumption, as if God had said in vain, that he will render to every man according to his deeds. Unto them that are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile, Rom. 2.8, 9 O that ye would set the Lord before your eyes, and his consuming displeasure, when ye are venturing upon any act of folly and iniquity: possibly this might restrain corruption, and check your violent lusts, ready to break out into practice and actual commission. What are the damned suffering in hell, for the same sins that ye are committing daily? Bethink yourselves how ye shall endure those torments; or rather, that ye may escape them, labour to foresee them, and present them to the face of your stout and headstrong corruptions. When the temptation is before you, the place present, and the company of evil workers ready to join with you in any unlawful and sinful enterprise or design, remember that hell is kindled, and the flames thereof ascend for ever. Is not a fiery furnace hot enough; or a bottomless pit deep enough to terrify your senseless spirits? Or can ye endure to be ever burning in that furnace, and ever falling in that pi●? Our Saviour tells those that offend his little ones, Matth. 18.6. That it were better a millstone were hanged about their necks, and they cast into the bottom of the sea. Were there any hope for such to arise from perishing under the mighty waters? And is there not much more weight in the infinite wrath of an omnipotent God, to sink you down to the nethermost hell, and to keep you under the foaming billows and raging and roaring waves of the Lake of burning brimstone? O that ye would consider this, ye that forget God, lest he tear you in pieces, and there be none to deliver you, Psal. 50.22. Venture not the day of God's displeasure, and provoke no longer omnipotency to appear against you, lest the roaring lion seize upon the prey; and say not peace and safety, for sudden destruction shall come upon the wicked, as travail upon a woman with child, and they shall not escape. Cease your mocking, ye that scoff at the threaten of God, that say, let him make speed and hasten his work, that we may see it, and let the counsel of the holy one of Israel draw nigh and come, that we may know it, Isai. 5.19. How soon the Lord may come in wrath and judgement upon you, ye know not; and all that spend their days in vanity, shall go downto the grave in a moment. How soon doth the cloud arise which at length covereth the whole heavens, and the rattling thunders make you tremble, and the white flashings of lightning turn you into dark holes to hid your heads? how fair a morning had the wicked Sodomites, when the Sun arose so gloriously upon their City, and by and by a shower of fire and brimstone turned all into ashes? And how did the security of the old world, deceive them, when they took no warning by Noah the preacher of righteousness, nor by the building of the Ark, until the fountains of the great deep were broken up, and the windows of heaven were opened, and the deluge came; the floods increasing, and covering the tops of all mountains, so that their was no help in their distress, but all perished together in those swelling waters, Gen. 7. latter end. And dare ye still scoff at the messengers of the Lord, saying, where is the promise of his coming? Are not the heavens and the earth kept in store, and reserved unto fire, against the day of judgement, and perdition of ungodly, men? And this day of the Lord will come also, as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein shall be burnt up. The Lord is not slack concerning his coming, but is long suffering to you-ward, not willing that any should perish, but that all should come to repentance. Therefore seeing that all these things shall be dissolved (when heaven and earth shall be in flames) what manner of persons ought ye to be in all holy conversation, and godliness, 2 Pet. 3.9, 10, 11.  
Thirdly, Then labour to get an interest in Christ before ye die. What rich provision hath God made for immortal souls, in sending the Lord Jesus Christ into the world, to suffer under the imputation of sin, that he might reconcile the disobedient and rebellious hearts of men unto himself? And how often hath this Gospel been preached among you, That God so loved the world, that he sent his only begotten Son, that whosoever should believe in him should not perish, but have everlasting life, John 3.16. Therefore we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God. How willing is Christ to save your souls, and to redeem you from wrath to come? Oh let not your unbeleif frustrate the grace of God, thereby depriving yourselves of the benefit thereof so freely offered and fully revealed unto you. Is not the golden Sceptre of grace held forth, and the royal Standard set up, and proclamation made to sinners to turn and live? How will ye escape if ye neglect so great salvation? O ungrateful, and unworthy wretches, who disdain and slight such reports of mercy, and the rich mystery of God's good will towards men in Christ, which the Angels admiring bow themselves, and stoop down to look into! 1 Pet. 1.12. Harken, O ye unbeleivers! Is it not a faithful saying, and worthy of all acceptation, that Christ came into the world to save sinners, whereof ye are the chief? What is the meaning of so many public Assemblies every Lord's day, and our occasional come together upon this, or any other providential call? what is the meaning that so many are set apart, and make it their study and labour to preach unto you, whom ye openly see in their Pulpits spreading their hands, and hear them with so much zeal and fervency crying aloud, spending their very strength, and hazarding their healths, and life itself, in their unwearied pains? Is it not Christ whom we preach, and in whom ye say, that ye believe? How can ye believe that wallow in the mire of your unclean and polluted conversations? How can ye believe, that commit iniquity with greediness, and blush not at your open sins and profaneness? How can ye believe, that make the world your God, and prefer the trrash of the earth before the treasures of heaven? How can ye believe, that seek the honour and praise, and favour of men more than the honour that is of God, that ye may be great upon earth; and get a name which shall be written in the earth? Is it not true that all men have not faith? ye say ye believe, and ye have faith, can your faith save you? can a dead faith, a feigned faith a fruitless and a workless faith save you? Can ye prove, or show a true faith without works? Give me leave to try your faith in regard of the object of it. Do ye believe in the Lord Jesus Christ? Do ye believe in that Christ, who from the beginning was promised to the sore-fathers', who saw his day, and rejoiced? who in the fullness of time appeared in our flesh, made of a woman, and under the law, and took upon him the form of a servant; who suffered so much shame, and reproach by the contradiction of sinners, and at last an accursed death, the death of the cross, for the satisfaction of divine justice, and appeasing of the wrath of God, so highly provoked by the sins of men; who arose from the grave, having overcome and broken the bands of death, to assure unto us our justification; who lastly ascended into the highest heavens, and is there interceding for his people, and ruling and reigning till he overcome all his enemies, whence he shall come again and appear the second time without sin, unto the final judgement of the world, and the full salvation of all that believe in him? Why then do ye say in yourselves, or is it not the language of our unbeleiving hearts, who shall ascend into heaven to bring Christ from above, and who shall descend in to the deep to bring up Christ again from the dead? What strange fancies have ye in your minds of Christ, and believing in Christ? Is not your faith a fancy? O that the word of faith were nigh unto you, even in your hearts, the word of faith which we preach! And that ye would believe our report, when we preach Christ, and him crucified, as we have evidently set him forth crucified among you. Besides, if ye had faith, as a grain of mustard seed, it would soon manifest its self by the growth of it, and the fruits that proceed from it. It would be a Christ prising faith, a heart purifying faith, a world conquering and crucifying faith, it would be a Saint loving, and a soul humbling faith; it would work in you the fear of God, and the fear of sin, a love to the truth, and to every ordinance of Christ; it would make conscience tender, and the heart sincere, and upright with God; yea, it would render holiness beautiful, and lovely, and all the ways and commands of the Lord delightful and easy; besides it would make future things present, and present things absent, and as if they were not, and yet the believing soul inherits all things, and possesseth all things.  
The exercise of faith is a pleasant, joyful, and glorious act, through the transcendent and unspeakable excellency of Christ the object thereof. Now if these things be a mystery unto you, and your hearts wholly strangers unto them, look into the Gospel more seriously, and acquaint yourselves further with the riches of the mystery of Christ, even the riches of mercy, and the unsearchable treasures of Christ, and be no more faithless, but believe. If ye were but sensible of the wants of your souls, as ye are of the straits and necessities of your bodies, it would not be so hard to persuade you to come to Christ the great treasury of all supplies; who hath gold for the poor, and eyesalve for the blind, and white raiment for the naked, Rev. 3.13. Now are not ye thus poor and blind and naked, and consequently wretched and miserable? And how freely doth Christ offer himself to become all fullness unto you, who is made of God unto all that believe, wisdom and righteousness, and sanctification, and redemption? 1 Cor. 1.30. what sure foundation can ye build upon, if Christ be not the corner stone, and rock of your trust and confidence? and to whom will ye go for eternal life, if ye refuse him, and reject the counsel of God, by persisting in unbeleif and impenitency? I can assure you from the word of God, that other foundations can no man lay, then is laid by Jesus Christ. 1 Cor. 3.11. Neither is there salvation in any other for there; is none other name under heaven given among men, whereby we must be saved, Acts 4.12. To day therefore, whilst it is called to day, harden not your hearts, & refuse not him that speaketh from heaven, lest you perish in your unbelief; but lay hold upon this strength of God, that ye may make peace with him, & ye shall make peace, Isai. 27.5. For he is our peace, by whom we have access with boldness unto the throne of grace; and he is able to save unto the uttermost all those that come unto God by him, Heb 7.25. O sinners! believe in the Lord Jesus Christ, and ye shall be saved every soul of you; your sins shall be blotted out, and your iniquity shall be remembered no more; and receive him, who is ready to receive you, and to bless you with all spiritual blessings, that ye may be the children of God, and heirs of the promises, and of eternal life in the kingdom of heaven.  
Secondly, The exhortation is also to all Christians; for to such my text hath a more special relation, even to those, who with their hearts believe, and love the Lord Jesus Christ in sincerity; who though peradventure they cannot so freely with Saint Paul desire to departed, yet in case of departing unfeignedly desire to be with him. And because some of us are come to this place at this time, as Abraham at the cave of Machpelah, to bury the dead out of their sight, and are mourning for the departure of a near relation; I shall speak a few words unto them, before I come to direct and counsel Christians in general.  
And I shall only exhort you, freely to resign your relation to Christ, and not to mourn, as those, that have no hope, which was Saint Paul's counsel to the Thessalonians in the like case, 1 Thess. 4.13, 14. which he presseth with a strong argument, for, saith he, if we believe, that Christ died and risen again: even so them also which believe in Jesus, will God bring with him; which implieth, that they are with God and Christ. It becometh all that fear the Lord, to be silent in submitting to every providence of God. It is recorded of Aaron, when his two Sons were slain by an immediate hand of God, and the fire of his displeasure, that after Moses had declared the mind of God unto him, he held his peace, Levit. 10.3. When David understood the death of his child, for which he mourned so exceedingly during the time of its sickness, he risen from the earth, and washed and anointed himself, and went into the house of the Lord and worshipped, 2 Sam. 12.20. The patience of Job is set forth in Scripture for an example to all beleivers, who when he had heard out the relation of the evil tidings, which his sad messengers brought unto him, of his great losses in estate, and also of the sudden death of all his children, glorified God under all, Job 1.21. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. How then should Christians not only labour to submit, but willingly and cheerfully satisfy and quiet their spirits, when they part with Relations upon such Comfortable terms, that no sooner they are out of their sight, but they are immediately with Christ! It is true, nature is strong in her affections, and loath to let go the possession of any present comfort, and therefore cannot but discover her passions, when she is bereft of near enjoyments. And this seemeth to be the ground of sorrow in the breach and dissolution of natural bonds, even a long continued absence, or an imagination of never seeing departed friends any more, if not a conceit of annihilation, and that the dead are not, as ignorant persons are ready to entertain strange notions thereof. But however natural men may immoderately mourn upon such apprehensions of the state of the dead, or (which we may add) of the greatness of their own loss in such a case, who know not how to value or prise a creature comfort with any moderation, because they mind not a greater and better portion: yet where nature hath been at school, and under the teaching and instruction of grace, in those, who understand, and are acquainted with the truths of the Gospel, and the mysteries of Christ; how should all such manifest a more noble and heavenly principle, ever the grace they have received, in adorning their profession, and justifying the truth and worth of religion, by a comely, gracious, solid and sweet behaviour and demeanour of themselves under such providences?  
The faithful part with their spiritual Relations at their dissolution, upon the grounds of heavenly promotion, wherein they should be more free, than those that can take a joyful farewell of their nearest friends for the greatness of earthly preferment. Let the Godly husband therefore rejoice under his sorrow, and rather weep for joy that the wife of his bosom is translated into the bosom of Abraham, and taken into the presence and embraces of Christ her heavenly head and husband; now knowing her no more after the flesh, but in Christ, in whom all natural relations are spiritualised by the medicinal union of fellow membership in his body, which is the church and the spouse of Christ. And let the offspring and children of such aparent no longer look with tears upon the womb that bore them, the paps that gave them suck, and the tender bowels of her that now ceaseth to care for them; but unto the Lord, with whom the fatherless find mercy, and the orphans secure and relief, when they put their trust in him, and cast their cares and burdens upon him. How soon would tears dry upon our cheeks, and our sighs and sobs turn into songs, could we see the heavens open, and not only Christ standing at the right hand of God, but our dear and godly relations departed at the right hand of Christ, having put off the weeds & rags of mortality and temporal misery, and being clothed with the garments of praise, and robes of immortality and glory! Such a sight the eye of faith can see, which periceth the heavens, and seethe things invisible. Therefore let us not think, that the Saints departed are less happy, because we are uncapable of beholding their heavenly advancement, like Jacob deluded by joseph's brethren, and his coat of many colours, which they presented unto him as torn by wild beasts; whence he concluded, that he was not, though yet alive, and in the way to be advanced to be Lord of Egypt, and the next unto Pharaoh in the Kingdom. Our godly relations, though dead, are yet alive, and we shall shortly go to them, though they return not to us. I shall say no more in this case but what Christ said unto those, who followed him towards his death lamenting him, Luke 23.28. Weep not for me, but weep for yourselves & your children. So weep we not forth dead in Christ, but let us weep for ourselves, and mourn over our dead hearts and their corruptions, that sin still dwelleth in us, and we cannot honour Christ as we desire, nor do that which we would, the flesh lusting against the spirit; and withal let us follow Christ on earth, and the faith & footsteps of those who are with him, that when we depart, we may also be with Christ, which is far better.  
Thus I come at length to lay down some spiritual directions and counsels to Christians in general, in reference to their comfortable and joyful departing unto Christ at their dissolution:  
Direct. I. Labour to rejoice in believing, and so to exercise and act faith upon Christ, as spiritually to rejoice in him. This is a duty incumbent upon all beleivers, though all do not at all times attain, nor keep up and maintain this heavenly frame and sweet temper of spirit, but walk mournfully and disconsolately, depressed by fear, and doubtings concerning their state and condition in grace; dejected by corruption of nature, and the motions and strive of the flesh, the cause either of sinful falls, of distracting infirmities, or else darkened and clouded by spiritual desertions and withdrawings of the gracious presence of God formerly enjoyed, and the light of his countenance sometimes lifted up upon them; vexed also by Satan troubling their peace by his strong and powerful temptations, who envying their comfortable and cheerful estate, endeavoureth what he can to disturb them, though he cannot destroy them: besides the weighty and burdensome afflictions where withal many gracious hearts are sometimes ready to be overwhelmed, had they not secret supports under their oppressing trials. To these and to all Christians, the Apostles exhortation is to rejoice in the Lord, Phil. 3.1. And to rejoice in the Lord always, and again to rejoice, Chap. 4. verse 4. who layeth it down as a character of the true spiritual circumcision, to rejoice in Christ Jesus, as well as to worship God in the spirit, Phil. 3.3. Joy is a fruit of the spirit as much as love, faith, and other graces, among which it is numbered, Gal. 5.22. And it is essential to the kingdom of heaven, and the state of grace in the soul, which is righteousness and peace and joy in the Holy Ghost, Rom. 15.17. How then should all that are justified by faith, and have peace with God through Christ Jesus, rejoice in the hope of the glory of God by Christ, and in Christ himself the hope of glory! Who is there among all the people of the Lord, that is not ashamed to say, he doth not love Christ, and doth not so far at least testify his faith as to declare his desires to believe in him? Beloved, do ye love the Lord and believe in him, and can ye not also rejoice in him? Oh that I could say of all beleivers, as Peter of the believing Jews, and the greatness of their joy in the incorruptible inheritance, and in Christ, 1 Pet. 1.8. Whom having not seen ye love, and in whom though now ye see him not, yet believing ye rejoice with joy unspeakable and full of glory. Cheer up your spirits and lift up your heads and hearts, ye drooping Christians, for your departure unto Christ is at hand, and your salvation is nearer, than when ye first believed. And ye that are rich in faith, and heirs of the kingdom, look unto the hope set before you, and endure a little shame here, yea, glory in your tribulations, and rejoice in your sufferings, for your redemption draweth nigh. Know ye not in whom ye have believed, who is able to keep what ye have committed to his charge, and to save you to the uttermost? And rejoice that ye are made partakers not only of the sufferings of Christ, but of his glory, who is ready to receive you into his bosom, and to give you possession of a glorious inheritance prepared, reserved, and secured unto you, having made you sons and heirs, and appointed you to be Kings and Priests unto Christ and his Father.  
Secondly, for the furtherance ●nd help of your joy in the Lord, make your calling and election sure. For hereby an entrance shall be administered unto you abundantly into the everlasting kingdom of our blessed Lord and Saviour Jesus Christ, 2 Pet. 1.10, 11. It is an uncomfortable state for a Christian to hang between heaven and hell, and in a moving balance betwixt hope and fear, therefore we ought to give diligence, in the searching our hearts and examining our hopes, that our evidences may be clear, and our hopes lively, through the assurance of hope and understanding. Examine yourselves whether ye be in the faith; know ye not, that Christ is in you, except ye be reprobates, 2 Cor. 13.5. They that believe have the evidence and witness in themselves, the spirit itself bearing witness with their spirits that they are the children of God, Rom. 8.16. But we must not expect the witness of the spirit of God without the preceding witness of our own spirits, whereby our evidences are first signed, and afterwards sealed by the spirit of promise. For hereby we know, that we dwell in him, and he in us, because he hath given us of his spirit, 1 John 4.13. Unto which knowledge we attain, by our reflection upon the fruits of the spirit within us, as an earnest of the purchased possession for us. So that our evidence ariseth and appeareth, by a diligent scrutiny and inquisition into the work and principles of grace within us, and that by bringing the word to the heart, and judging the heart by the word; by comparing truths with experiences, and experiences with truths; from which premises the enlightened and sanctified conscience draweth the sweet conclusion of life and peace. And were we not too much strangers to ourselves, and guilty of neglect, and careless presumption in the matter of our assurance, we might raise our comforts to a higher pitch and maintain a better grounded joy and confidence than we do; who are ready to content ourselves with naked desires, weak, and staggering hopes, or at most with a questionable probability of our salvation; yea how many professors are there, who by the difficulty of the work of gaining assurance, either discourage and cool their affections to it, or else by a conceit of an impossibility thereof, voluntarily and totally neglect it, But ye, Beloved, build not your hopes and comforts upon slight and shallow foundations, but stir up yourselves, and by all unwearied pains resolve to clear and balance your accounts for eternity; especially making your calling sure, and your evidence sound, concerning the truth of conversion and regeneration. This will be the strongest hold, under Christ's protection, in the time of temptation, to retire unto, and to preserve and relieve your hearts and hopes, when Satan shall beat you out of all other Forts and outworks of defence and confidence, & cause you to retreat to your mainguard of conversion evidence. To this end call to mind the birth day of grace, wherein you suffered the pangs and throws of the new birth; and recount the experiences of God's first love to you, and your first love to Christ. How discernible was your change, when God turned you from dismal darkness to his marvellous light, and raised you from the jaws of death and hell unto the joys of heaven and salvation! when he comforted you in your despair, and anointed you with joy and gladness in the time of your sorrow, and mourning: when your imprisoned and confined hearts were enlarged, and the Devil bound up from torturing & holding you captive under his tyrannical and malilicious power; when the day of light and understanding dawned in your hearts, and the glorious Sun of righteousness arose with healing to your wounds, and health to your souls? But take heed of satisfying yourselves with this, that you have been converted to the Lord; but for the strengthening of your confidence in him, and clearing your interest in his love, bring forth of the treasury of your hearts things new, as well as old; for the more testimonies, the stronger evidence, anst the surer comfort. Therefore trace the footsteps of Christ's spiritual and powerful dispensations towards your souls, in the process and continued course of mercy, and his preventing, assisting and supporting grace: and reveiw the pillars and monuments you have set up in your hearts, for remembrance of special kindness and remarkable expressions of his love and faithfulness unto you, if you can yet read them in Scriptures, not defaced, or blotted out through unthankful for getfulness.  
Take also a new survey of the carriage of your hearts towards the Lord. What have been your desires after him? how have ye trusted in him, and cleaved to him? what communion with him? what delight in him? what service have ye done for him? how faithful have ye been to him? what have been your private affections in duty, and your public zeal in your profession? how have you improved his talents, and increased your spiritual stock of grace? what growth in meekness, self-denial, patience, faith, love, knowledge, holiness and purity? what is the present frame of your hearts after so much means, and seasons of grace so long enjoyed? Is it more humble, more heavenly, more unmoveable and fixed upon God? And lastly, are ye more fruitful, and abounding in the work of the Lord? Thus can ye manifest the truth of grace, by the exercise of it, the growth and fruitfulness of it? hereby your joy shall be full, and Christ's joy shall dwell in you, John 15.11. What a glorious evidence hereby had the believing Thessalonians, to whom the Apostle Paul writeth in their commendation, that their faith grew exceedingly, and their love one towards another abounded, 2 Thes. 1.3. Happy are they that can ascend this mountain of assurance, and take a sight as from Mount Pisgah, of the heavenly Canaan, crying out with Saint John in admiration, 1 John 3.1. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God; therefore the world knoweth us not. But if your evidences are lost, or hardly legible, for the renewing and preserving of them take this next direction.  
Direct. III. Thirdly, Then perfect holiness to the highest degree attaineable upon earth. This is the Apostles counsel drawn from the great privileges and promises of grace, 2 Cor. 7.1. Having these promises, dearly beloved, let us cleanse ourselves from all pollution of flesh and spirit, perfecting holiness in the fear of God. And because we deny, that any man can be perfect, so as to be without sin, and all infirmities upon earth; for if we say we have no sin, we deceive ourselves, and the truth is not in us; 1 John 1.8. Therefore take this necessary caution, of proposing any measure unto yourselves, thereby to limit your utmost endeavours after the greatest measure of grace ye can possibly attain unto; for therefore we have a perfect example set before us, even God himself, that we should be perfect, as he is perfect, Mat. 5.48. And also of Christ, that he that saith he abideth in him; aught also to walk even as he walked, 1 John 2.6. That though we are not perfect, yet with Paul forgetting those things which are behind, and reaching forth unto those things which are before, we may press towards the mark for the prize of the high calling of God in Christ Jesus, Phil. 3.13, 14. Wherefore, beloved, laying aside every weight, and the sin that doth so easily beset you, run with patience the race that is set before you, looking unto Jesus, the Author or Leader, and the finisher of your faith, Heb. 12.1, 2. And since ye are dead, and your life is hid with Christ in God, with whom ye hope to appear, mortify your members which are upon the earth, and crucify the flesh with the affections and lusts thereof; labour to conquer all your corruptions, to purge out the relics of the old leaven, and to wash your hearts from iniquity, and the vanity of your very thoughts and desires. Be exceeding careful to suppress and quench every motion arising from the flesh, and to avoid whatever may defile the conscience, and thereby cloud your comforts, and darken the light of your inward joy and peace. And I beseech you, that ye would walk worthy of the Lord unto all wellpleasing, in obedience to every command, and the strictest rules of the Gospel; and that, as ye have at any time heard, how ye ought to walk and to please God, so ye would abound more, and more, 1 Thes. 4.1. That ye may at last stand perfect and complete in all the will of God, working out your salvation hereby with fear and trembling, Phil. 2.14. Col. 4.12. Wherefore add to your faith virtue; to and virtue knowledge, temperance, patience, godliness, brotherly kindness, charity, that ye may not be barren nor unfruitful in the knowledge of Christ; and though rather give diligence herein, that ye may make your calling and election sure, 2 Pet. 1.5, 6, 10.  
Direct. iv Redeem your precious time and the seasons of grace, for the time is short, saith the Apostle, 1 Cor. 7.29. The time of life is short, the of health and strength is short, and consequently the time of grace and the opportunities thereof are short. Therefore see that ye walk circumspectly, or exactly, redeeming the time or season, because the days are not only short but evil, Eecl. 5.15, 16. And that not only in regard of the temptations and snares thereof, but of the perils and afflictions, the troubles and tribulations, that attend the last days of the world. Our Saviour knowing the day of his working and ministry to be short, having but a while to remain upon earth, took all occasions to finish his Father's work, who sent him into the world, John 9.4 I must work the work of him that sent me, while it is day; the night cometh, when no man can work. And is not your night, Christians, coming on, and your Sun near setting, when the light of this present life, shall vanish and give place to the darkness of death? O that ye would keep an eye upon and the swiftness of that motion, which will suddenly have measured your appointed race! And be not slack in the work of the Lord, but double and redouble your diligence, that ye may be ready for the Masters call, and the Bridegroom's coming. What a blessed condition is that soul in, that can say with Saint Paul, 2 Tim. 4.6, 7. I am now ready to be offered up, and my departure is at hand, I have fought a good fight, I have finished my course, I have kept the faith! But is it not otherwise with many poor souls, who could wish for another life to be renewed unto them, for the discharge of their trust they have neglected; the  of mercies, which they have slighted; the filling up of that space, they have idly squandered; the gathering in of experiences, which they have pretermitted; and for the laying in of a store and stock of grace and wisdom, by such rich advantages of trade and heavenly gain and profit, which they have lost and over slipped? Who now begin to look back with shame and sorrow upon the time of youth and strength, and the years of plenty, and fullness of the bread of heaven, bewailing their folly in not providing for the years of famine, wherein they will be glad of the glean of such fruitful seasons. Nevertheless lift up the hands that hang down, & the feeble knees, up and be doing, & the work of the Lord shall prosper in your hands; gird up the loins of your minds, and so run, that ye may attain, being swift to hear, not slothful in business, fervent in spirit, continuing instant in prayer, that God would fulfil in you all the good pleaof his goodness, and the work of faith with power.  
Fifthly, That ye may better redeem the present time of grace and mercy, exercise your hope with all sobriety in the use of temporal comforts, and enjoyments. Take heed of surfeiting yourselves with the sweetness of creature delights, lest your hearts should say, it is good to be here, and you sit down ready to take your lot on this side of heaven. But be sober, and hope unto the end, for the grace and salvation that is to be brought unto you at the revelation of Jesus Christ, 1 Pet. 1.13. Ye that are the children of the day, watch and be sober, and with Paul, whose example is imitable in this case, labour to beat down your bodies, and to bring them into subjection, that ye be not cast away, 1 Cor. 9.21. It is better to starve lust, then by pampering the body to make provision for the flesh to fulfil the lusts thereof. Therefore study contentment in a mean condition, in this world, having but food and raiment to supply the bare necessities of this present life. A little will serve for your passage, though all the world should not content you for your portion; because ye are heirs of precious promises, and of a rich and glorious inheritance, whereof ye shall shortly take possession in the life that is to come, and in the enjoyment of God himself, in whose presence is fullness of joy, and at whose right hand there are pleasures for evermore: Wherefore, if by Christ, the world be crucified unto you, and you unto the world, and ye overcome the world by the victory of faith, live above the vanity and emptiness of fading and withering comforts, and look not at the fashion of the world which passeth away; but use the world as if ye used it not, because all these things perish in the using, die in the hand, and the beauty thereof corrupteth and vanisheth while your eyes are set upon them. And let your moderation be known to all men in respect of your care and contention for the things of this life, for the Lord is at hand, who, if you cast your burdens upon him, will sustain you, for he careth for you. Content yourselves to live at his allowance in your minority, and think not hardship unsuitable to your present state; whereas if you were full, ye might forget the Lord, and less mind your home and your Father's house. But if the Lord hath enlarged your present estate upon earth, content not yourselves in being rich, unless you are rich towards God; and deny yourselves in what is in your power to use and possess, that ye may do good in your generation, and lay up for yourselves a good foundation against the time to come.  
Direct: VI Sixthly, For the maintaining of a holy sobriety of spirit, act faith upon eternal promises, and the unseen glory of heaven. Nothing doth more support and bear up the hearts of the Saints, then to live by faith, and to look over the pale of time to the things which are eternal: This will make afflictions light, suffering easy, the world contemptible, and the hardest labour and work for Christ and the Gospel comfortable. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen, are eternal, 2 Cor. 4.18. While faith feedeth upon the promises of life and glory, and eyeth the great reward of happiness and perfection, the soul fainteth not under its burden, neither is discouraged at the greatest difficulties in the way of its hopes; but becometh more lively and undaunted in contending with opposition, that it may break through, and pass to the tree of life, which is in the midst of the Paradise of God. Yea, how fully is the soul satisfied in beholding the incomprehensible riches of eternity! that when it is taken up with the thoughts and meditations thereof, it is ready to forget, that it is still in the body, as being transported above the sphere of sensitive objects. This made David cease to envy the prosperity of the wicked, when his heart was raised to a sight of God in the Sanctuary, which so ravished his soul, that he broke out into that expression, Psal. 73.25. Whom have I in heaven, but thee? and there is none upon earth, that I desire besides thee? And this will ween your affections & desires from earthly contentments, did ye often by faith visit your heavenly mansions, and keep your thoughts upon Christ, and his preparations for you, which the eye hath not seen, nor the ear heard, neither hath the heart conceived, and yet not beyond the reach of faith, as it is the evidence of things not seen.  
Seventhly and lastly, Labour after a complying heart with the will of God under every dispensation of providence towards you in this earthly tabernacle. Be willing to live, or die, to do or suffer, following every call of God, whose infinite wisdom disposeth of your conditions, and whose gracious power is present to assist and strengthen. Acknowledge the Lord in all your ways, and he shall direct your paths, and commit your way to him, and he shall give you the desire of your hearts. Take heed of self-will and sinful will in opposition to the will of Christ, but lie prostrate at his feet, with a holy and an humble resignation of yourselves to his will and pleasure. And let nothing move or terrify you, neither count your lives dear unto you, that ye may finish your course with joy. Be contented with any condition, which the Lord shall allot unto you, in your present pilgrimage and travails homeward; and let the consideration of your approaching ascension unto Christ in the highest heavens, sweeten every bitter cup which providence shall put into your hands, & lighten every burden which God shall lay upon you, knowing that your sufferings are only temporal, but your joys will be eternal, and that ye have all your evil here, but your good things are to come. O forget not that your treasure is in heaven; and where your treasure is, there let your hearts be also, that for the joy that is set before you, ye may endure every cross, and despise the shame of all your sufferings for Christ, counting the sufferings of this present life, not worthy to be compared with the glory which shall be revealed in you, when ye shall departed hence un●o Christ, which is far better; Not only better than the present straits; troubles, tribulations, and afflictions which attend the Gospel, the profession of Christ, and the state of Grace, but better than the best and most honourable and comfortable condition, which the Saints of God have ever enjoyed, or can expect to partake of while the foundations of the earth remain. Which I shall only add by way of motive to what hath been said by way of counsel, that to departed and be with Christ is far better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & that in comparison with the three degrees o excellency attainable in this earthly state. First, it is better than life, and all the comforts of life, which the world can afford, in pleasure, profit, or honour. For all these things are short and uncertain, and at least but created delights and creature enjoyments, which Saint John describeth by the lust of the flesh, the lust of the eye, and the pride of life, 1 John 2.15. And laboureth to take off our affections from them by an argument drawn from the love of God. And if the loving kindness of God to his people here, be better than life itself, Psal. 63.3. How much more the fullness of his love communicated without measure in the life that is eternal? Secondly, it is better than all the service, which the Saints can do for God and Christ in their most perfect obedience here below Yea though we could say with Saint Paul, to us to live is Christ, yet to die and be with Christ were gain and far better; and though in keeping of his commandments there be great reward, and the godly have great peace therein, yet their happiness hereafter shall be the crown of their holiness here, and their reward with Christ shall exceed all their labour and work for him. Lastly, It is better than the most uninterrupted fellowship the Saints are capable of with the Father and his Son Jesus Christ, in their nearest and most spiritual approaches, in the purest ordinances, or most heavenly meditations; and that by how much the immediate and glorious presence of Christ & God himself in heaven surpasseth the clearest discovery & manifestations of God to his chosen and precious & faithful people upon earth. Therefore le● all the Sons of God wait with joy for the day of their ascension, when they shall departed unto Christ, who is ascended far above all things; that he might fill all things. And that your hearts may be filled with joy, and that ye faint not, implore his spiritual presence with his lovesick Spouse, Cant. 2. last. Until the day break and the shadows flee away: turn my Beloved, and be thou like a Roe, or a young Hart upon the mountains of Bether.  
FINIS.