the end is better than the means as such: and here that we must overcome all the temptations perfection better than imperfection.

of the devil, the world, and the flesh, and perform all the duties towards God and man, that must be rewarded: it is here that Christ must be believed in with the heart to righteous

But the present use of the means may be preferred sometimes before the present possession of the end; and the use of means for a higher end, may be preferred before the present posses-ness, and with the mouth, confessed to salvation. sion of a lower end: and every thing hath its It is here that we must suffer with him, that we season. Planting, sowing, and building, are not may reign with him, and be faithful to the death, so good as reaping, and fruit-gathering, and that we may receive the crown of life: here we dwelling but in their season they must be first must so run that we may : obtain. done.

We are

3. Yea, we have greater work here to do than II. Quest. But what is there so desirable in merely securing our own salvation. this life?

Answer. 1. While it continues it is the fulfilling of the will of God, who will have us here: and that is best which God wills.

2. The life to come depends upon this: as the life of man in the world upon his generation in the womb; or as the reward upon the work; or the runner's or soldier's prize upon his race or fighting; or as the merchant's gain upon his voyage. Heaven is won or lost on earth; the possession is there, but the preparation is here: Christ will judge all men according to their works on earth: 'well done, good and faithful servant,' must go before' enter thou into the joy of thy Lord I have fought a good fight, I have finished my course' goes before, 'the crown of righteousness which God the righteous judge will give all that ever must be done for salvation by us, must here be done. It was on earth that Christ himself wrought the work of our redemption, fulfilled all righteousness, became our ransom; and paid the price of our salvation: and it is here that our part is to be done.

The bestowing of the reward is God's work, who we are sure will never fail: there is no place for the least suspicion or fear of his misdoing or failing in any of his undertaken work. But the danger and fear is of our own miscarrying: lest we be not found capable of receiving what God will certainly give to all that are disposed receivers. To distrust God is heinous sin and folly but to distrust ourselves we have great So that if we will make sure of heaven, it must be by giving all diligence to make firm our title, our calling, and our election here on earth. If we fear hell, we must fear what leads to it.

cause.

It is great and difficult work that must be here done it is here that we must be cured of all damning sin; that we must be regenerated and new born; that we must be pardoned and justified by faith. It is here that we must be united to Christ, made wise to salvation, renewed by his Spirit, and conformed to his likeness: it is

members of the world and church, and we must labour to do good to many; we are trusted with our Master's talents for his service in our places to do our best to propagate his truth, and grace, and church; and to bring home souls, honour his cause, edify his flock, and further the salvation of as many as we can. All this is to be done on earth, if we will secure the end of all in heaven.

Use. 1. It is then an error, though it is but few I think that are guilty of it, to think that all religion lies in minding only the life to come, and disregarding all things in this present life: all true Christians must seriously mind both the end, and the means, or way: if they mind not believingly the end, they will never be faithful in the use of means: if they mind not and use not diligently the means, they will never obtain the end. None can use earth well that prefer not heaven; and none come to heaven, that are Heaven not prepared by well using earth. must have the deepest esteem, and habituated love, desire, and joy: but earth must have more of our daily thoughts for present practice. A man that travels to the most desirable home, hath a habit of desire to it all the way, but his present business is his travel and horse, company, inns, ways, weariness, &c. may take up more of his sensible thoughts, and of his talk and action, than his home.

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Use 2. I have often marvelled to find David in the psalms, and other saints before Christ's coming, to have expressed so great a sense of the things of this present life, and to have said so little of another. To have made so great a matter of prosperity, dominions, and victories on one hand, and of enemies, success, and persecution on the other. But I consider that it was not for mere personal, carnal interest, but for the church of God, and for his honour, word, and worship: and they knew that if things go well with us on earth they will be sure to go well in heaven: if the militant church prosper in holiness, there is no doubt

but it will triumph in glory: God will be sure to do his part in receiving souls, if they be here prepared for his kingdom. Satan doth much of his damning work by men: if we escape their temptations we escape much of our danger. If idolators prospered, Israel was tempted to idolatry: the Greek church is almost swallowed up by Turkish prosperity and dominion. Most follow the powerful and prosperous side. Therefore for God's cause, and for heavenly, everlasting interest, our own state, but much more the church's, must be greatly regarded here on earth.

Indeed if earth be desired only for earth, and prosperity loved but for the present welfare of the flesh, it is the certain mark of an earthly mind. But to desire peace, and prosperity, and power to be in the hands of wise and faithful men, for the sake of souls, and the increase of the church, and the honour of God, that his name may be hallowed, his kingdom come, and his will done on earth, as it is in heaven: this is to be the chief of our prayers to God.

Use 3. Be not unthankful then, O my soul, for the mercies of this present life, for those to thy body, to thy friends, to the land of thy nativity, and specially to the church of God.

This body is so nearly united to thee, that it must needs be a great help or hinderance: had it been more afflicted, it might have been a discouraging clog; like a tired horse in a journey, or an ill tool to a workman, or an untuned instrument in music: a sick or bad servant in a house is a great trouble: a bad wife much more. But thy body is nearer thee than either, and will be more of thy concern.

If bodily mercies were not of great use to the soul, Christ would not so much have showed his saving love, by healing all manner of diseases as he did. Nor would God promise us a resurrection of the body, if a congruous body did not further the welfare of the soul.

I am obliged to great thankfulness to God for the mercies of this life which he hath showed to my friends; that which furthers their joy should increase mine: I ought to rejoice with them that rejoice: nature and grace teach us to be glad when our friends are well and prosper: though all in order to better things than bodily warfare.

Such mercies of this life to the land of our habitation, must not be undervalued. The want of them are parts of God's threatened curse; and godliness hath the promise of this life, and of that which is to come; and so is profitable to all things. When God sends on a land the plagues of famine, pestilence, war, persecution, especially a famine of the word of God, it is a great sin to be insensible of it: if any shall say, While heaven is sure we have no cause to accuse God, or to cast away comfort, hope, or duty, they say well: but if they say, Because heaven is all, we must make light of all that befalls us on earth, they say amiss.

Good princes, magistrates, and public-spirited men that promote the safety, peace, and true prosperity of the commonwealth, do thereby very much befriend religion, and men's salvation; and are greatly to be loved and honoured by all. If the civil state, called the commonwealth, miscarry, or fall into ruins and calamity, the church will fare the worse for it, as the soul doth Yet if it had been more strong and healthful, by the ruins of the body. The Turkish, Muscosense and appetite would have been strong; and vite, and such other empires, tell us, how the lust would have been strong; and therefore dan- church consumes and dwindles away into conger would have been greater, and victory and tempt; or withered ceremony and formality, salvation much more difficult. Even weak senses where tyranny brings slavery, beggary, or long and temptations have too often prevailed. How persecution on the subjects. Doubtless divers knowest thou then what stronger ones might have passages in the Revelations contain the church's done when I see a thirsty man in a fever or glorifying of God for their power and prosperdropsy; and specially when I see strong and ity on earth, when emperors became Christians: healthful youths, bred up in fulness, and among What else can be meant well by Rev. ix. 10. temptations, how mad they are in sin, and how Hath made us kings and priests to God, and we violently they are carried to it, bearing down shall reign on the earth;' but that Christians shall God's rebukes, conscience, parents, and friends, be brought from under heathen persecution, and all regard to their salvation, it tells me how and have rule and sacred honour in the world, great a mercy I had even in a body not liable to some of them being princes, some honoured their case. church guides, and all a peculiar honoured people. Had not Satan found out that cursed way of getting wicked men that hate true godliness and peace, into the sacred places of princes and pastors, to do his work against Christ, as in

Many a bodily deliverance hath been of great use to my soul, renewing my time, opportunity, and strength for service, and bringing frequent and fresh reports of the love of God.

layed but if I will do that which must obtain | I have done: yet he gloried in such infirmities, it for myself and others, it must be quickly done and rejoiced in his tribulations, and was in a before my declining sun be set. strait between living and dying, yea, rather chose to live yet longer.

O that I had no worse causes of my unwillingness yet to die, than my desire to do the work of life for my own and other men's salvation, and to finish my course with joy, and the ministry committed to me by the Lord.'

Alas, it is another kind of strait that most of the world are in: the strait of most is between the desire of life for fleshly interest, and the fear of death as ending their felicity: the strait of Use VI. As it is on earth that I must do good many is between a tiring world and body which to others, so it must be in a manner suited to makes them weary of living, and the dreadful their state on earth. Souls are here closely prospect of future danger which makes them united to bodies, by which they must receive afraid of dying: if they live, it is in misery; if much good or hurt: do good to men's bodies, they must die, they are afraid of greater misery: if thou wouldst do good to their souls: say not, which way ever they look, behind or before them, things corporeal are worthless trifles, for which to this world or the next, fear and trouble is the receivers will be never the better: they are their lot; yea, many an upright Christian, through things that nature is easily sensible of, and sense the weakness of their trust in God, doth live in is the passage to the mind and will. Dost not thou this perplexed strait; weary of living, and afraid find what a help it is to thyself, to have at any of dying; between grief and fear, they are pressed time any ease and alacrity of body: what a bur- continually: but Paul's strait was between two den and hinderance, pains and cares are? Labour joys, which of them he should desire most: if then to free others from such burdens and temp-that be my case, what should much interrupt tations, and be not regardless of them. If thou my peace or pleasure. If I live, it is for Christ; must rejoice with them that rejoice, and mourn with them that mourn, further thy own joy in furthering theirs; and avoid thy own sorrows, in avoiding or curing theirs.

But, alas! What power hath selfishness in most? How easily do we bear our brethren's pains, reproaches, wants and afflictions, in comparison of our own: how few thoughts, and how little cost or labour, do we use for their supply, in comparison of what we do for ourselves. Nature indeed teaches us to be most sensible of our own case: but grace tells us that we should not make so great a difference as we do, but should love our neighbours as ourselves.

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Use VII. Now, O my soul, consider how mercifully God hath dealt with thee, that thy strait should be between two conditions so desirable? I shall either die speedily, or stay yet longer upon earth which ever it be, it will be a merciful and comfortable state. That it is desirable to depart and be with Christ, I must not doubt, and shall afterwards more copiously consider, And if my abode on earth yet longer be so great a mercy as to be put in the balance against my present possession of heaven, surely it must be a state which obliges me to great thankfulness to God, and comfortable acknowledgment. Surely it is not my pain, or sickness, or my suffering from malicious men, that should make this life on earth unacceptable, while God will continue it. Paul had his thorn in the flesh, the messenger of Satan, to buffet him,' and suffered more from men (though less in his health,) than

for his work, and for his church, for preparation, for my own and others' everlasting felicity. Should any suffering which makes me not unserviceable, make me impatient with such a work, and such a life? If I die presently, it is my gain: God, who appointeth me my work, doth limit my time, and surely his glorious reward can never be unseasonable, or come too soon, if it be the time that he appoints. When I first engaged myself to preach the gospel, I reckoned, as probable, but upon one or two years: God hath continued me yet above forty-four, with such interruptions as others in these times have had. What reason have I now to be unwilling either to live or die? God's service hath been so sweet to me, that it hath overcome the trouble of constant pains or weakness of the flesh, and all that men have said or done against me.

But the following crown exceeds this pleasure, more than I am here capable to conceive. There is some trouble in all this pleasant work, from which the soul and flesh would rest: 'blessed are the dead that die in the Lord: even so saith the Spirit; for they rest from their labours, and their works follow them.'

But, O my soul, what needest thou be troubled in this kind of strait? It is not left to thee to choose whether or when thou wilt live or die. It is God that will determine it, who is infinitely fitter to choose than thou: leave therefore his own work to himself, and mind that which is thine; whilst thou livest, live to Christ, and when thou diest, thou shalt die to

Christ, even into his blessed hands; so live, that thou mayest say It is Christ liveth in me, and the life that I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me:' and then as thou hast lived in the comfort of hope, thou shalt die unto the comfort of vision and fruition: and when thou canst say, he is the God whose I am, and whom I serve,' thou mayst boldly add, and whom I trust, and to whom I commend my departing soul and I know whom I have trusted.

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CHAP. I.

EXPOSITION OF THE TEXT, AND BASIS OF
THE TREATISE.

"For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better;" or, for this is much rather to be preferred, or better.-PHIL. 1. 23.

'MAN that is born of a woman, is of few days, and full of trouble: he cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not; and dost thou open thine eyes upon such a one, and bringest me into judgment with thee?' saith Job. As a watch when it is wound up, or as a candle newly lighted; so man newly conceived or born, begins a motion which incessantly hastens to its appointed period. An action, and its time, that is past, is nothing: so vain a thing would man be, and so vain his life, were it not for the hopes of a more durable life, which this refers to. But those hopes, and the means, do not only distinguish a believer from an infidel, but a man from a beast. When Solomon describes the difference in respect to the time and things of this life only, he truly tells us that one end here befalling both shows that both are here but vanity, but man's vexation is greater than the beasts'. And Paul truly saith of Christians, that, if our hope were only in this life,' that is, in the time and things of this life and world, we were of all men most miserable.' Though even in this life, as related to a better, and as we are exercised about things of a higher nature than the concerns of temporal life, we are far happier than any worldlings.

Being to speak of myself, I shall pass by all the rest of the matter of this text, and suppose its due explication, and spread before my soul only the doctrine and uses of these two parts contained in it.

Part II. That so to be with Christ is far better for them than to be here in the body. Concerning the first, my thoughts shall keep this order:

1st. I shall consider the necessity of believ ing it. 2d. Whether it be best believing it, without consideration of the proofs or difficulties. 3d. The certainty of it manifested for the exercise of faith.

Whether the words signify that we shall be in the same place with Christ, which Grotius groundlessly denies, or only in his hand, care, and love, I will not stay to dispute: many other texts concurring do assure us that we shall be with him where he is.' At least,' with him' can mean no less than a state of communion, and a participation of felicity. To believe such a state of happiness for departed souls, is of manifold necessity or use.

If this be not soundly believed, a man must live without or below the end of life: he must have a false end, or be uncertain what should be his end.

I know it may be objected, that if I make it my end to please God, by obeying him, and doing all the good I can, and trust him with my soul and future estate, as one that is utterly uncertain what he will do with me, I have an end intended, which will make me godly, charitable, just, and happy, so far as I am made for happiness for the pleasing of God is the right end of all.

Must I desire to please him no better than I do in this imperfect state, in which I have, and do, so much which is displeasing to him? He that must desire to please him, must desire to please him perfectly: and the desire of our ultimate end must have no bounds or check. Am I capable of pleasing God no better, than by such a sinful life as this? God hath made the desire of our own felicity so necessary to the soul of man, that it cannot be expected that our desire to please him, should be separated from this. Therefore both in respect of God as the end, and of our felicity as our second end, we must believe that he is the 'rewarder of them that diligently seek him.'

If we make such an ill description of God, as that he will turn our pleasing him to our loss, or will not turn it to our gain and welfare, or that we know not whether he will do so or not, it will hinder our love, trust, and joy in him, by which we must please him, and consequently hinder the alacrity, soundness, and con

Part I. That the souls of believers, when de- stancy of our obedience. parted hence, shall be with Christ.

It will much dismiss that self-love which