THe nature of man at the first was full of grace the immediate way to glory, yea wanting nothing, having the earth for his garden, the sea for his fishpond, the heavens for his Canopy, Angells for his associates, the creatures for his willing Servants, the enjoyment of Gods love, and comfortable influences of his favour for his continuall recreations: which happy condition by his wilfull disobedience he deprived himselfe, and all his posterity of, and by infringing Gods commandement he incurred his deserved indignation, who there upon cast him and all his issue into that fatall premunire, dust thou art, Gen. 3.19. and into dust thou shalt returne. The experimentall effect of which doomefull sentence, so long agoe presaged in Paradice; all the sons, and daughters of Adam have, and shall endure none excepted (save those that shall be alive [Page 2] at the glorious coming of Christ who shall be rapt up into the heavens and ever be with the Lord) else none excused, neither high nor low, noble, nor ignoble, learned, nor unlearned, rich nor poore, young nor old, male nor female, when death comes an affidavit will not serve the turne, a returne of a non est inventus will not be admitted, no common baile will be taken, no excuses will be accepted, as he hath other businesse, and cannot harken to this pursuivant, no sure­ties, or intreaties of friends will prevent deaths unavoydable stroke, but yet the elect whose life is hid with Christ in God, are so farre from being afraid of his terrible message, Col. 3.3 that with Simeon they wish for a departure, Luc. 2.29. and with Paul here, they desire to be dissolved, and to be with Christ.

The blessed Apostle having been in perills of the waters, in perills of robbers in perills of his owne nation, 2 Cor. 11.26. in perills among the Gentiles, in perills in the city, in perills in the wildernesse, in perills in the sea, in perills amoung false brethren, besides his stoning, his scourging, his bonds, his nakednesse, and watchfulnesse, no marvell if after all these, and other his suffrings he desire to be loosed, and to be with Christ,

• 1 a deliberation full of perplexity, I am in a strait betwixt two.
• 2 a resolution full of pitty, having a desire.
• 3 a reason if death be his choyce, its but Analysis, a loosing.
• 4 his assurance, he shall be with Christ.
• 5 an Epiphonema, or conclusion determining his doubt, its best of all to be with Christ.

Pet. 1. I am in a strait. The Apostle imitates Moses who sets before Israell life and death, so Paul to himselfe, he knew if he lived he lived in Christ, Deut. 30.19. if he died, death would be his advantage, yet he is on a strait on both sides, on the one side he sets the service of God, the spreading of the Gospell, the conversion of soules to Christ, on the other side he sets the salvation of his soule, he knew he should be saved though he died not presently, and the longer he lived, the more glory he should bring to God, and be more profitable to his people, which makes him say in the next verse its expedient I abide in the flesh in respect of you, vers. 24. howsoever he is in a strait. observe the choycest servants of God while they are here are subject to many distractions, Doct. 1 looke on David, though a precious man after Gods owne heart, yet [Page 3] after his numbring the people, saith he, when the Prophet brought him his choice of three plagues, 2 Sam. 24.14. Esay. 38.2. I am in a wounderfull strait▪ so He­zekiah assoone as the Prophet Esaiah comes with an heavy message, that he must set his house in order, and die, and not live, he turnes his face to the wall and weeps.

Our Saviour Christ, shall I say, he was perplexed, nay he was in an agony distracted on both sides: on the one side mans redemption by his death should be effected; on the other side if he died not, then the combat with Satan, and flesh, and death should not be broken off, nor they vanquished: on the one side he looked if he suffered death, his owne innocency not deserving it, together with ignomi­nious manner of dying, shamefully on the crosse; on the other side if he died not, he saw the Scriptures could not be fulfilled, nor the law satisfied, nor his fathers wrath towards the elect pacified, yet notwithstanding these straits he resolves it shall be not as he, but as his father will.

Because distraction of mind at extraordinary matters befals both Reas. 1 the good and the bad, in the naturall man nature is in a great strait, betweene the feare of death, and live's departure; he is distracted be­cause he shall loose temporall things, yet sometimes when shame, or Sorrow are incident to him, then he wisheth for death, but yet set death and life before him, he will be out of measure perplexed. In the regenerate man nature and grace strive for superiority, nature shews to the dying man the love of his wife, children, and freinds, how dearely they have loved him, and how loath he should be to part with them, and how greatly they will misse him; but grace shews him the love of his father in heaven, and how he goes to bet­ter friends, and shall meet his earthly ones when he shall never part from them; nature shews him the pleasures of a forepassed life, which he may surfet with againe▪ but grace propoundeth to his view the joyes of a better life, nature sets before his eyes the ugly forme of death, and the horrour, and painfulnesse of it, dehorting him from embracing it, but grace shewes him the passage that is made by death to an heavenly Kingdome, encouraging him to die, nature looks still backwards, grace lookes forwards, so that on both sides you see the man is distracted.

Seconly, the best are distracted in respect of mans woefull estate Reas. 2 in himselfe considered 1 in respect of himselfe 2 in respect of God, [Page 4] for himselfe if he doe but with an impartiall view contemplate his owne naturall condition, looke into his mind there is abundance of ignorance, and impotency to receive knowledge, with an approbati­on of error rather then truth; looke into his conscience it is pollu­ted, accusing him, yea raging and falling mad with unbridled fury: Descend we to the affections, they are prone to rebellion, either ready to be inflamed with all the allurements of the world, or else their mo­tions towards goodnesse are altogether irregular, like a palsy-mans motion which is alwaies inconstant, if he looke to his sins they are for quantity innumerable, for quality abominable, the least of them being against an infinite God, deserving hell fire: if he examine his whole life, what is it but an impious progresse, considering his infancy, youth, mid­dle age, old age, prosperity, adversity, at home or abroad, his sins of infirmity, presumption, weaknesse, or wilfulnesse, of omission, or commission, against law, against Gospel, against vowes, aginst cove­nants, cannot choose but distract him. 2 In respect of God he may find how he stands affected against sinners: 1 they are banished para­dice, 2 the earth is cursed to them: 3 the devill hath strong holds within them, and is intrenched in sinners soules: 4 their bodies are sub­ject to a thousand deformities, infirmities, and diseases: 5 they are liable to publike plagues, as wars, famines, pestilence &c. 6 God disrespects them while they are sinners, no marvel then they are in straights.

Reas: 3 3 Because here we live among innumerable devils, and divelish mind­ed men, which swarme every where, still vexing, and perplexing the Saints: a man that knowes he must goe into the feild, and answer a challenge for his life, can take little rest the night before, alas it is much more easy a thousand times to fight with flesh and bloud, then with principalities and powers, and spirituall wickednesse in high pla­ces, what need have wee of Pauls panoply to incounter them, Ephes. 6.11.12.

Reproofe of those that are in a spirituall slumber, that are sensible of Use: 1 no straits, the Prophet denounceth a woe to those that are at ease in Zion, the barren Woman is not acquainted with those throwes, and soundings, Amos 6▪ 1 and convulsions as the breeding Woman is, they that are barren in grace feele not those straits, as they that have the image of Jesus Christ bred in them, the Apostles paynes was indefatigable this way, saying, my little children of whom I travaile in birth againe till Christ be formed in you. Gal: 4.19. It's recorded by Mr Lattimer the Mar­tyr [Page 5] in his Sermons on the Lords prayer, that coming to a Gentle­mans house demaunded of him, what straits he had bin put unto all his life long, what afflictions he had indured: answered none; where­upon the goodman turnes to his servant, saying, Abeamus, Deus non est hic, let us be gone, for God is not here. It being a positive truth, that wee must through many tribulatons enter into the kingdome of God. Act. 12.22

2 To teach us to pray with David, saying, Turne thy face unto me, Use: 2 and have mercy upon me, for I am desolate, and in misery, Psal. 25.16. the sor­rowes of my heart are inlarged, O bring me out of my troubles, looke upon my affliction & my travaile, and forgive me all my sins: and to imbrace the same Prophets method, when my spirit was in per­plexity within mee, and mine heart within me was amazed, then doe I remember the time past, I meditate in all the workes of thy hands, Psal. 143.4.5.

To be sensible of our naturall corruption which casts us into mise­rable Use: 3 plundges, and straights, & strive to mortify it. O if we had sight of our naturall corruption thereby, of our subjection to sins, we would cry out against the intollerable burden of them, and say with the Psalmist, they have so compassed me, and taken such hold of mee, Psal. 38.4. that I am not able to looke up; mine iniquities are gone over my head, & as a weighty burden they are too heavy for me.

To teach us if we see our Brethren in straights any manner of way, Use: 4 not to deale with them in their sorrowes, as Jobs freinds did with him, Job. 16.2. which proved miserable comforters, and Physicians of noe value, it was a command in the Leviticall law, that a Kid ought not to be sod in its mothers milke, which Philo Judaeus expounds thus, Amos 6.6 Thou shalt not adde affliction to him that hath enough already, few remember the affliction of Gods Josephs, to whom that of the Church may justly be retorted. Have you no regard all you that passe by, behold, Lam 1.12. and see if there be any sorrow like unto my sorrow, which is done unto me, O then passe no evill censure on Gods afflicted ones! but pray for them, that in all their troubles they may be more then Conquerours.

I desire. Part. 2 This is not a bare wish but a fervent and earnest longing af­ter his disolution [...], his heart was ravished above earth, and earthly obects, Doct. it was carried above the spheare of changable mor­tality to the jontemplation of his Creators inestimable glory. Hence note that the godly earnestly desire to be freed frō fleshly bonds to be with the Lord. Thus David, like as the Hart desireth the water brooks, [Page 6] so longeth my soule after thee O God: Psal. 42.1. so Simeon, Lord now lettest thou thy servant depart in peace according to thy word, Luc. 2.29.

Reas: 1 Because here they want the glorious presence of their God, they cannot here enjoy the fellowship of their best freinds, while wee are present in the body, we are absent from the Lord: this should move us to desire death: shall wee more esteeme this wretched carkasse then our gracious God, whose only presence in glory shall fill us with eternall delight: who would be with-held from the society of innumerable Angels? alas the most of us have not so much here as one entire and faithfull freind, if we had many what were it, to the incomparable fellowship of the Saints, who will be glad of us, and entertaine us with unwearied delight, if we were throughly apprehensive hereof, we would thinke every [...]hower a yeare, till wee were with them singing, and praysing the Lord to all eternity.

Reas: 2 Because wee are here but maimed, and deformed creatures, and can have noe solid contentment, we shall never have a sound understand­ing till wee be at heaven, our holinesse will never be compleat till we are dead, let a man live a thousand yeares here, yet his heart will be unsatiable, his appetite will be alwaies craving one thing or other.

Reas: 3 This desire of death distinguisheth betweene the righteous, and the wicked, who are in love with this life: it's true both jump in the affection of desiring death, but they differ in the manner and end thereof. The wicked desire it with importunity, or else prefix God a time, or else they will destroy themselves, and they doe it; either because they are ashamed to live any longer, or else to prevent dan­ger like to befall them, or else to avoyd the perpetuall stingings of their corroding consciences, forgetting that of the Poet: ‘Cura non ipsa in morte relinquunt.’ But none of these can induce the godly to desire death, for they being wrapt up in an extasy at the contemplation of the joyes of a better life, desire after them, but yet they stay the Lords leisure, subordinating their will to the Lords will, I honour Paul for his resolution, but more for staying the Lords pleasure.

Reas: 4 Because as long as they live they displease God, who would desire to live here to offend God, to greive his Spirit though this reason be little persuasive to wicked men yet it's prevalent with the godly, who ac­count Gods loving kindnesse better then life it selfe, & find nothing so bitter as to displease him, how much th [...]n should wee desire to be rid [Page 7] of that condition, wherein we still provoke the Lord, and to be where wee shall anger him noe more.

Because this life is a pilgrimage in which is uncertainty, Gen. 47.9. Reas: 5 It is a flowre in which is mutability, Isay. 40.7. It is a smoake in which is vanity, Psal. 102.3. it is a Weavers shuttle in which is volubility Job. 7.6. it is a Shepheards tent in which is variety Isay. 38.12. It is as a ship on the sea, still passing away, a vapour: Jam. 4.14.

Lastly, because then they are freed from evills to come, Isay. 57.1. Reas: 6 for we know not what further troubles may be on us, or on the Church, therefore the Lord tels Josiah he will take him away, that he should not see the calamities that should come upon Israel 2 Kings 22.20.

For reproofe of those which tremble and quake with Faelix, if they Use 1 think or heare of death, but it will be sayd, Hezekiah mourned when he should die, and David sayth: let my soule live and it shall praise thee, and Christ saith, let this cup passe from me: I answere, Hezekiah did so, because at this time he had not received the promised issue to succeed him: David because he was in a great temptation, and if he had then died, his enimies had triumphed: And Christ because he should die the shamefull death of the crosse, as Divines suppose these did so.

For information: since the wicked love this life, and feare death Use 2 they prophecy to themselves a future bad estate, the Sadduce is loath to die because he feares he shall not be, the Epecure feares to die because he shall loose his pleasures, the wicked feares to die because he knowes he shall worse be, if it were a sleep who would feare to take his rest, if it were an annihilation of the totum cumpositum as some thought, or that it made men insēsible, who would feare that which one cannot feele, therefore this feare of death in the wicked, doth presage some strange torment to those men, whereof they have a taste already before they die, like Saules spirit which vext him before his death.

To desire death but with these limitations 1 To resigne our will to Use 3 the Lords will: 2 For the manner, not to be out owne carvers, but to embrace what Messenger the Lord will send for us: 3 To be dis­burdened of the weight of sin: 4 That we may enjoy the new Jerusalem.

Ob: Is it not lawfull to desire death to avoide miseries here? else why did Jonah desire to die, and Moses to be razed out of Gods booke, and Job, and Eliah: what availeth it me to live? Sol. In Jonah it was a note of impatience, yet I thinke these desires are not simply [Page 8] unlawfull if they submit themselves to the will of God, thus, I am troubled with a lingering disease, or I am in prison, I would be freed by death if the Lord saw it fit, I suffer many troubles here, I would faine go to heaven, if the Lord would send his Embassador for me, thus Job, Elias, others did.

Use: 4 For comfort to them which have good consciences, they may be willing to die: he which knowes himselfe to have a grant of his life in the land of the living at his great Landlords hands, I see no reason but he should desire death, but he that hath no assurance by the Spirit, of a better life hereafter, he may leave the world grudgingly, and feare this king of feares more then all the terrours of this life, he had rather to be sicke, and cold, & poore, and hungry, and beg, then dy, because he knowes what he suffers here, but knowes not what he shall suffer hence: he hath not learned Christ yet, as Paul did, for no man estemes this life, when he relisheth the other to any purpose. For then the love of this world fals from him, as Elias mantle when he went up to heaven: Paul indeed had seen many good things in his daies, and was never satisfied, being willing to dy, he thirsted still, but no water could quench his thirst, but the water of life: riches, honors, plea­sures; doe not make the elect willing to dy, but their desires breed; in them an unrest untill they be loosed: which is my third part

Part. 3 To be loosed. Death hath among the ancients many descri­ptions, it is called the privation of naturall life, The Philosophers stiled it an eternall sleepe, as they foolishly dreamed, some o [...] them called it the feare of rich men, the desire of poore men, an inevi­table event, an uncertaine pilgrimage, the robber of mankind, a com­mon fate, the passage of life, the departure of the living; but Pa [...] here calls it, a dissolution; for as life is nothing but an union or combi­nation of the soule to the body, so death is a parting betweene them▪ observe that death to the elect is nothing but a loosing. Doct: 3 So Solomon Eccles. 12.7. the body returnes to the dust, and the spirit to God th [...] gave it: thus Paul saith, we know that if our earthly tabernacle be di­solved, we have a building made without hands eternall in the heaven▪

1 Because our bodies here are earthly houses, whose foundation [...] [...] Reas: 1 not of marble, whose walls are not of brasse, whose gates are not [...] iron, but of clay, which as they were quickly framed, so are quickly disolved into their first principles.

Reas: 2 2 Because then the godly is loosed from this life, and hath no more [Page 9] society with them that are upon the earth, he shall no more come to his house, neither shall his place know him any more, for the soule, it's, loosed from the body till the day of resurrection, then like old acquain­tance they rejoyce together for ever, yea death to the godly may be called a loosing or disolution in foure regards.

1 Because the elect then are loosed from all their strong tem­pests, and crosses, and labours here they meet with, blessed are the dead which dye in the Lord, for then they rest from their labours Rev. 14.13.

2 Because the day of their loosing, is the day of receiving their wages, Job 7.2. not of merit, but of mercy, then God will pay to every godly man his peny: doth not the hirling long to receive his wages for his daies work.

3 Because the day of their disolution is their birth day, their day of freedome and coronation: a birth day, because it is the begining of their everlasting joy: therefore it is miscalled when we say, it is our last day: besides it's our day of coronation, when we shall have Pauls incorruptible crowne, and Peters crowne that never fades away put upon us; it's our day of freedome, for then the soule is loosed out of a dungeon, for the body in this life is but a lothsome prison of restraint, wherein the soule cannot be free to the exercise of it selfe, either in naturall or supernaturall things: for the body so domineers by sences, and so fiercely caries by appeties the same, that the soule is compelled too often to satisfy bodily lusts: yea the body is a darke pri­son shutting up the light of the soule, as a darke cloud doth the light of the sun, or as the interposition of the earth maketh it night: which made Paul cry out, Rom. 27. O wrethed man that I am who shall deliver me from this body of sin: now death doth but as a strong wind dissolve this cloud, that the Sun of Christs image in the Soule may shine clear­ly, nay it pulls downe the walles of this stinking bodily prison, that the soule may receive some fresh ayre in the open light of glory, or else the liberty of the soule may appeare thus, this world is a sea, our lives are like so many galleys tost with continnuall stormes, our bodies like Gally-slaves put to hard service by the great Turke the devill, who ty­rannically doth command hard things now the soule like the hart of some gally-slave may be free so as to loath that bondage, & inwardly to detest that tyrant, but so long as it is fettered to the body, it cannot get away, now death comes like an unresistable Gyant, and carries the gallies to the shore, and disolves them, and lets the soules the [Page 10] prisoners loose from their bodies. Thirdly, death as it is the dissolu­tion of the body, so it's the absolution of the soule, and in this respect it's their solemne funerall day, for death is the funerall of all their vices, sins, and imperfections, and the resplendent, and orient spring time of all their vertues, death was the daughter of sin, and in death shall be fullfilled: the daughter shall destroy the mother, we shall never more then be infected with sin, nor troubled with frantick humours, nor molested with passionate jelousies, and discontents, nor puft up with the ulcerous tumours of pride, death shall cure us perfectly of all maladies anguishes from which it's imposible to be cured in this tran­sitory life; yea then shall be a glorious resurrection of our graces, our knowledge shall be perfect, our love compleat, but our faith and hope shall vanish away, because then wee shall receive the end of our faith even the salvation of our soules.

Use: 1 1 For terrour to the wicked whose death is not a loosing, and there­fore very fearfull for them, they have most cause to mourne, their birth was bad, their life worse, their departure worst of all; for they shall seeke death and it shall flee from them, for theirs is a death without a death, Rev. 9.6. an end without an end, a defect without a defect; for their death shall allwaies live, their end shall alwais begin, and their defects shall never faile, it will little availe the man out of Christ to cry on his death bed, O lamentable state of mine! now I am going to [...] place where my eyes shall see but lamentable spectacles, mine eare shall heare nothing but woe woe, woe without end, it shall be no-purpose for them then desperately to say, O earth why didest thou not swallow me! O mountains why did you not hide me from the presence of that Judge whose Gospell I have contēned, whose Ministers I have reviled, whose Sabbaths I have prophaned, whose patience I have abu­sed! O you bewitching pleasures, how have you brought me to the torments of hell, whence I shall never be freed, where the worme ne­ver dies, and the fire never goes out.

Ob. Wicked will say they have knowne many bad men die like Lambes, and good men have died unquietly.

Mar. 9.44. Sol. What doe wicked dy like Lambs? Nay rather Naball-like as slaves, as they lived a sottish & sencelesse life, so a sencelesse death they died; & what though, the godly went by the gates of hell to the king­dom of heaven? by reason of the extremity of their desease fuminng up into their braine, they might speake they knew not what, but [Page 11] mans changeable tongue cannot alter Gods unchangeable decree, touching the salvation of his, peradventure the apprehension of Gods verity against sin might make them say, my God my God why hast thou forsaken mee: but know this, he never dies ill that lives well, we must judge men by their lives, & not any by their behaviour at their deaths.

To groane within our selves and to wait for the adoption of our Use: 2 bodies, looking for our Saviour, who shall change our vile bodies, Phil: 3.20 and make them like his glorious body.

Ob: How shall I be prepared for my loosing? first, in your life time take away the sting of deathe, which is sin: secondly, thinke no­thing more certaine then death, though nothing more uncertaine for place, time, and manner: fourthly learne to die by little and lit­tle, that so when the Lord calls, you may sweetly, and comfortably depart this life; saying, Lord I am not afraid to die, nor ashamed to live: In my life thou hast protected me, in my death thou wilt receive mee.

Ob: Must I in my youth, and strength learne to die? will it not be time enough to have such thoughts when I am old? But I demaund, will you wound your selfe to try the Chyrurgions skill? Will you sin in your youth? that you may repent in your old age: Shall the devill have the flowers of your time? and the Lord the weeds: Shall the devill have the wine? and God the dregs: as the fashion of many is, when as some say, a man cannot repent too late, I am sure a man can­not repent too soone; and wofull experience witnesseth late repen­ance is seldome true.

Here's a three fold comfort to the elect, concerning their loosing: Use: 3

First, it's putting of their old cloathes, it s but to remove out of an old house, it's but as seed cast into the ground: For the first, in this life, we are clothed with rotten soul-garments, which death doth slip us off, and cloath us with the garments of salvation, more sumptuous then Solomons rich attire: to desire to go to heaven, and not to be disolved, [...]s to desire to put on new clothes, without putting of our old, Se­condly the Apostle compares our bodies to old mudwalled houses, to a rotten tent, and our heavenly estate, to a most glorious, 2 Cor. 5.1. and Princely Palace, made by the most curious workman that ever was; it is such an edifice that will never be out of repaire. Now for a godly man to die, is but to remove from an old rotten house ready to fall, to a stately Palace, Doth that Landlord offer his tenant any hard mea­sure, [Page 12] that will fetch him out of his base cottage, and bestow upon him his owne mannor house? Noe other thing doth God to us, when by death he removes us out of our earthly tabernacles to settle us in his everlasting habitation. Thirdly our boddies are as seed, a man which had never seen the experience of it, perhaps would have thought, that the seed cast into the ground had been spoiled: but nature having shewed the returne of the graine with advantage, a man can easily be cured of this folly, the bodies of the Saints are Gods choicest seed, and what doth death more, then cast it into the earth: We may be assu­red as the grain, so our bodies shall rise more flourishing, and beauti­full then before: For six things shall befall them; 1 incorruptible­nesse; 2 immortality; 3 spiritualnesse; 4 splendor; 5 immunity from weakenesse; 6 enjoyment of happinesse in every member: In all these respects, Psal. 116.15. we may then say with David, precious in the sight of the Lord is the death of his Saints; their death is no death, but a loosing, a dissolution: for immediatly upon the separation of the soule from the body, they are with Christ.

Pat. 4. To be with Christ: a Christian cannot chuse but by faith be assur­ed, that death being a dissolution, will open a gapp for him, to come into the sweet embracements of Jesus Christ; Paul knew that immediatly upon his departure, his soule should be transported into Christs armes.

Here observe that the Godly immediately after their departure are with Jesus Christ: thus Job in significant termes could prognosti­cate, saying, I know that my Redeemer liveth; and that lie shall stand the last day upon the earth, Job. 19.25.26. and though wormes devoure my flesh, yet I shall see God in my flesh, not with other, but with my owne eyes. What donative could Christ better bestow upon the penitent Theife, then, this day thou shalt be with me in Paradice: what thing of mony-price could Steven desire to have? Luc. 23.43 then to behold Christ sitting at the right hand of his Father; what better promise of mercy, could Christ at his departure give unto his perplexed servants? then, I goe to pre­pare a place for you, Joh. 14.2, 3. and if I goe to prepare a place for you I will receive you unto my selfe, thatwhere I am, you may be also.

Reas. 1 Because Christ prayed it might be so, and Christs prayer must needs have a gracious hearing, and acceptance in his Fathers presence; for what thing did Christ with more earnestnesse of Spirit beg of his Fa­ther? when he was about to leave the world, then this, saying, [Page 13] Father I will that they also which thou hast given me, Joh: 17.24, 25. be with me where I am, that they may behold the glory, that thou hast given mee, and that the love wherewith thou hast loved them may be in them, and I in them. Reas. 2

Because the faith of the Elect, still beates upon this their being with Christ, for unlesse we ascend up to him, as he descended downe to us; his descending was in vain, because he came down to us, that we might ascend up to him; he discended to take our flesh, that we might ascend to take possession of his kingdome, he descended to be crucified, we ascend to be glorified; he descended to this world, which is an hell in respect of his heavenly habitation, we ascend to heaven, to joy, to our Father, our Saviour, to Angels, to Saints; we see Paul had good cause to desire to be disolved and to be with Christ.

This is the happy end after all our sorrows to be with Christ; I was, saith Paul, thrice beaten with rods I suffred thrice shipwracke &c. 2 Cor. 11.24. no marvell then though Paul desire to be with Christ, since this is the happinesse Christians after they have sailed over the trouble­some waves of this life, then Christ will receive them into his comfortable harbour, and refresh them with the joy of his counte­nance; I dare say if Christ and his Children were in hell, hell would would be no hell, nay which is more, heaven would be no heaven, were it not for the amiable reflections of love, which proceed from Christ to his beloved ones: O if Peter at the transfiguration of Christ, having but a glimpse of his glory, cried out, Master it is good to be here, Luc: 9.33. how much more would he be ravisht, when he saw his heavenly glory?

Because the dissolution of the soule from the body, Reas: 4 causeth a con­junction of the soule with Christ, which made the Apostle confident in this, that the godly, had rather be absent from the body, 2 Cor. 5.7 8. and so present with the Lord, then to be present in the body and absent from the Lord.

Because Christ hath by his death perfumed the grave to his, Rea. 5 and taken away the force of death, Christ hath overcome the devill, that his Children might do so; even overcome him, Heb: 2.14. that had the power of death, even the devill: Christ subdued that strong man, that his might conquer him; this being so, the godly whose life is hid with Christ in God, need not be appaled at the message of deathe, Col. 3.3. Hos. 13.14. but may in a triumphant manner say, O death I will be thy death, O grave where is thy distruction! for Christ hath deliver'd us from the hurt, & sting of death.

Reproofe of the Papist-purgatory, which it seemes was not found Use. 1 out in Pauls, but you must know your purgatory, is like your pian­ted [Page 14] sepulchers, framed more for the living, then the dead, seing the Locusts of Rome live by trentals, and dirges, and masses for the dead, as the Silver-smith of Ephesus lived by Images; the Papists are loth the purgatory-fire should be quenched, for it is the gainfulst lye in all popery, which hath brought most of the goods of Europe to the Popes Coffers, to be rid as they dreamed out of purgatory, after so many yeares, by masses and supererogate workes of others; as if the Scripture had never said, the just shall live by his owne faith, and that he that beleiveth shall not goe into judgment, Joh. 5.24. but shall passe from death to life; and that they that dye in the Lord shall rest from their labours. How doe they rest if they stay at purgatory? Job. 5.24. which fantasticall ficti­on the Papists themselves cannot agree about the situation of it, for some say it is in the aire, some say it's placed in the earth, some say it's a little above hell, some say it's in the middle region, whereas it's a meere Chymara, an Individuum vagum, that which hath no essence or existence at all.

Use. 2 Comfort to the Elect, that they shall be with Christ; in two respects: First against the troubles of this life, we may say with Paul, Rom. 8.33.34. to the end of the Cap. Secondly against the terrible day of judgment, they may expostulate with their owne soules, as soone as I dye I shall be with Christ, for all my hope, and affiance is in his love, his passion is my payment, his bloud my purgation, his sacri­fice my satisfaction, his death my life, he is my wisdome, righte­ousnesse, sanctification, and redemption 1 Cor. 1 30.

Use. 3 To imitate Christ here, then we shall be like him hence, not to follow him in the acts of his Divinity as the Papist fondly imagine, but in suffering with him, if we be like him in his humiliation, we shall be like him in his exaltations; our imitation of him must be ana­logically not properly in patience, humility, love, willing resig­nation of our selves into his Fathers hands, thus doing, he will not refuse us when we dye, when we shall not only see him as he is, but shall reigne with him in glory, which is best of all: which is my last part.

Which is best of all; this is Pauls verdict, or sentence, upon his deliberation concerning life and death, this is the upshot of all his private disputation betweene his flesh, and his spirit, betweene na­ture, and grace, between his doeing good in his ministery, and his receiving his wages: Doct. 5 it's best of all to be with Christ. Note hence that a Christians best content is to be in heaven. Thus David, O God my [Page 15] heart longeth after thee, as a barren and dry land where no water is: Psal. 63.1. againe, how excellant is thy mercy? O God! therefore the children of men doe trust under the shadow of thy wings, they shall be satisfied with the fatnesse of thy house, and thou shalt give them drinke out of the rivers of thy pleasures; the reason is, for with thee is the well of life, and in thy light shall wee see light Psal. 36.7.8.9.

Because there is Gods presence, There is fullnesse of joy, and in his pre­sence Reas, 1 pleasures for evermore, Christ saith, Blessed are the pure in heart, Mat 5.8. for they shall see God: and David was ravished with this meditation, blessed are they that dwell in thy house Psal. 84.6.

Because this is absolutly the best good, otherthings are good as they Reas, 2 have reference to this onely good, many things are good only in appea­rance, because men in their deluded judgments imagine them good, but his is best of all, quia omne bonum terminatur in hoc bonum, Bern. quod est ama­bile supra omnia bona: other things are good, [...], some respects, but this [...] without any exception, this is the one thing only necessary.

It's best of all; Because there is no intermixtion of dolorous effects, Reas, 3 or soule wounding temptations, for there wisdome shines without ig­norance, memory without forgetfulnesse, understanding without errour, and reason without obscurity: there the elect shall have cer­taine security without dispossession, secure tranquillity without in­terruption, happy eternity without the intervenience of dismall oc­currents, or crossing accidents to affright them. Reas, 4

Because the soule shall then shine most gloriously, which here in the body is obscured, the lustre whereof I will adumbrate by this comparison; as a candle while it is in the Lanthorne it gives a good light and enlightneth the Lanterne it selfe, and if it be taken out though the Lanthorne be left darke, yet the candle shines more clear­ly then it did before; so while the soule is in the body, Lactantius it is the light and governer thereof, and when by death it bids the body adiew, although the body be left dead, and insensible, yet then the soule enjoyes her proper vigour and brightnesse; then the Image of God shines perfectly in it, for then the understanding is replenished with the knowledge of God, which is immediatly revealed unto it; then the will also perfectly obeyeth God and all the affections are so pu­rified, that there is a sweet melodious harmony betweene the faculties of the soule to praise the Lord for evermore.

It's best of all; in respect of the variety, and perpetuity of the Reas, 5 [Page 16] Elects joy, which they shall have with Christ, which neither eye hath Rea. 5 seen, nor eare hath heard, neither entred into the heart of man, to conceive the good things that God hath layd up in store for them that love him: the eye hath not seen it, because it is noe colour; the eare hath not heard it, 1 Cor 2.9. for it is no sound; the heart cannot comprehend it, because it must comprehend the heart; it cannot be fully apprehended by faith, nor attain'd by charity, because it transcendeth our desires.

To condemne us of foolishnesse, which thinke here in this life to find contentment; O noe this life is a wildernesse, where be Ser­pents Use 1 that will sting us; this life is a gaole where is a dungion, and irons to excruciate us; this life is a time whrein sin and Satan play their part; here we are Mariners, our haven is heaven; here we are Soul­diers, our conquest is death.

To wait with Job all our appointed time till our change shall come: O let's sigh, and long to be carried by the Angels into Abrahams bosome, Use 2 to the coelestiall paradice; to the company of enumerable Saints, Patriarchs, Job. 14.14 and Prophets, and Martyrs, and to Jesus Christ the Me­diator of the new Testament, and to the bloud of sprinkling, that speaks better things then that of Abell: Heb. 12.24. you will say this is best of all, when you enjoy your inheritance immortall, and undefiled, which fadeth not, which is reserved for you, when you rest from your la­bours, and behold the glory of God; all the Arithmeticians in the world are not able to number the joyes of the Elect, all the Rhetori­cians are not able in fitting termes to expresse them, when you shall be arayed in white, having Crownes on your heads, and Palmes in your hands, when all teares shall be wiped from your eyes, and all sorrowes removed from your hearts, when you shall serve him at his table, and eate in his kingdome, and with the foure and twenty Elders say, bles­sing, and glory, and honour, and power, and might, be given to him that sitteth upon the Throne for evermore.

I have done with the words, now a few words, of this sad occa­on, and then you shall be eased of me.

Touching now this Revered Genteleman even now interred before us, he was borne in Somerset-shire, and had his first education in the then famous Schoole of Taunton-deane whereby Gods blessing, having made a commendable progresse in learning proportionable to his age to the best there, he was by God's good providence translated to Lincolne Colledge in Oxford, where being Master of Arts, and [Page 17] being knowne to be exquisitly learned, was chosen Greek Reader to the Uuniversity, and not long after proceeded Batchelour in Divinity. From Oxford by God's providence he was disposed to be Rector of this Church, where he hath continued this fifty yeers, how he hath lived here, clouds of witnesses can testifie, very painfull in his Ministry, very pious in his family, it being a little Church, wherein he constant­ly called his people to prayer twice a day, besides his owne private de­votions; besides his times which he observed duely in his study, he had an excellent faculty, which with great labour, and delight he tooke in breeding up many young Gentelmen in his house, in good literature, all his time; how many Scholers hath he of his owne cost, first bred-them up in his house, afterwards helpe to maintaine them in the University, and incurrage them, for and in the Ministry, my selfe who have knowne his life and conversation, for above forty yeers, must thankefully acknowledge, and blesse God for him, be­sides many other Ministers borne not farre from this place, that have reaped the fruits of his love, in this kind; it could have been wished that this last service to him, might have been performed, by some more able and eminent Person then my selfe: But tennitatem ingenii mallem declarare, quam officium percharissimo maecenati detrahere, it being the last charge he gave me a little before his loosing. What shall I say now to you of his charge? as wee of the Ministry have lost a wor­thy Oracle for learning and piety, so you have lost a loving Pastor, his deare Wife a tender Husband, his Children a provident Father, the poore a great Benefactor, the godly-disposed here, have lost a good helper that way, but certainly say, praetiosissimum monite perdi­dimus yet he is not lost whom. Christ hath found, praemititur non amittitur, while he lived, all his desires was the Curch might thrive; It's true his judgment was for Bishops, but yet before these times he would to his freinds bewaile their abuses, and usurpations upon the Church, and his frequent option was, that the Church might thrive O that Sion might fl [...]urish, a great lover of lectures he was by his pre­sence while he was able, and drawing his Neighbours along wtih him as well as his family, and by his practise, having borne a part in Marleborough lecture for above thirty yeeres, a great peace-maker too, not only in his owne parish, but in the country, yea he often, payd money out of his owne purse to prevent suits in law, and to make men be friends, such an ingenious mildnesse he was indued [Page 18] with his gravity that he was honoured of the best, and feared of the worst, but loved of all.

For you my loving freinds of Chilton I hope, and feare; I hope though this body be dead, his memory shall live with you, yea his preaching shall live in you; yea his example, and good workes shall live in you; But I feare you, and the poore among you, and the perplexed consciences among you, will misse him more seven yerars hence, then yet you doe; But I see the floud-gates are open, and the sight of your affecttionate teares, moving my sluces too, cause me to retrahere vela orationis, to contract my speech, (though I can never speake enough of this subject of our imitation) I shall there­fore speake a few more words, to whom this losse more spcially con­cernes, Thes. 4.13 and then I have done, not to be sory as those that have noe hope for them that sleep in Christ, I doe not forbid you to mourne for the dead, for it s the signe of a reprobate, to be without naturall affe­ction, but beseech you to afford your selves the comforts of faith, and take heed of immoderate greiving which is forbidden in nature, which teacheth all things, in reason which teacheth all men, in Reli­gion, which teacheth all Christians; in nature; for the eye is (as A­natomist observe) full of twice as many dry skins, like sluces to damme up the course of teares, as it hath moist chrystiline humorus like channels to let them forth, for if all the eye were all a moist humour, Prov. 27. there would be no seing. Secondly in reason for every too much is a fault: First it's not good, saith Salomon to eate too much hony, sure then it's not good to eate to much gall, for what's greife imo­derate but gall, Prov. 17.22. and wormwood? Thirdly in Religion for trew sor­row drieth up the bones, for why doth God give the holy spirit which is the onely comforter, a good conscience, which is a continuall feast, the holy Scripture which is a second paradice, a lively faith whereby we have peace with God, but to inferre that they have no spirit, no conscience, no Scripture, no faith in them that pierce their hearts with too much greife; I must not forget, neyther can you, with what Job like pacience he indured his sicknesse, nor what excellent counsels he gave to all that were about him, how willing he was to resigne himselfe into his redeemers hand, its the unfayned desire of my heart when the Lord shall call me, that I may dye the death of this righteous one, and that my latter end may be like to his. You have hard what I have said, and the Lord give you understanding in all things.

LAƲS DEO.