sinfull It is a fundamental qualification required in every Disciple of Christ he cannot be Christs unless he be above the love of all things Matth. 10. 37. He that loveth father or mother or life it self more than me cannot be my Disoiple Why then art thou so afraid to die Is it because thy heart is so dearly engaged in such relations to such creatures Be humbled for this and reform A second sinfull cause which floweth from the former is The want of love to God and to Christ Thy desire is not with Paul To be with Christ thou doest not judge this best of all Not to be willing to die upon this account must also be very sinfull Do we not pray for the Kingdome of God Are we not to look for and hasten the coming of Christ Are we not to be as pilgrims and strangers in this world Now if these things were real upon thee though thou couldst not avoid a natural fear yet thou wouldst greatly subdue a sinfull fear 3. There is a sinfull cause of the fear of death When we produce those actions and live such a life which will justly make death terrible Thou complainest I am afraid to die I dare not think of death and why Thou doest put stings into death thou increasest the guilt of thy conscienne by living without repentance and reformation and then it is no wonder if such a sinfull cause make a sinfull effect Sinne less keep thy conscience clear and then thou wilt fear death less The last sinfull cause of the sinfull fear of death is Want of faith in Christ and this even the godly are subject to though they live holily and unblameably though they have kept a good conscience towards God and men yet they have sometimes uncomfortable fears about death because they do not look upon Christ they consider not that Christ hath conquered death So that now every Christian may with Paul triumph Death is swallowed up in victory O death where is thy sting 1 Cor. 15. 54 55. but want of faith depriveth of this holy comfort and boldness See then if thy want of faith maketh thee fear death and consider that if so this is very injurious to Christ as if still death were not subdued as if death had conquered Christ and not Christ death Faith will make thee see a loveliness and another nature in death than what it had at first SERM. LXVI The truly godly may sometimes passe false sentences upon their own Persons and Actions and Gods dispensations towards them 2 COR. 1. 9. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead THe second Doctrine remaining from the clause of the former verse viz. That the children of God judge otherwise while they attend to second causes and humane helps then they do while they look to the power and promise of God will come in very seasonably as a branch of that general usefull matter which this Text will afford us Come we therefore to the consideration of it 1. It is a further amplification of this trouble which came upon him in Asia and that is the most extream and highest aggravation that yet hath been used which is expressed in the beginning We had the sentence of death in our selves 2. It is illustrated from the wholsom and saving end of this trouble laid on him It was not brought upon him by God for his destruction but his spiritual good His soul might have been in danger if his body had not been He might have perished spiritually if he had not been in danger of perishing temporally Now this blessed effect of his trouble is set down 1. Negatively That we might not trust in our selves 2. Positively But in God Described by a sutable property Who raiseth the dead Let us begin with the aggravation his trouble was so great That he had received the sentence of death in himself This is more than the clause in the precedent verse for there it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was in such a doubt and perplexity about his life that he did not see any way to evade but here he is positive he comes now to make resolute conclusions He must die He had received the sentence of death The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here in this place onely in the New Testament The Verb from whence it cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budeus sheweth to have two more eminent significations the one is to separate and secerne one thing from another in which sense I do not observe it used in the New Testament It useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that sense even as humane Authours also do most frequently 1 Cor. 1. 15. The spiritual man judgeth all things by searching and judging he cometh to discern the truth from errour The other signification is to answer in which sense it is alwayes used in the New Testament Favorinus in his Lexicon maketh this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former is a bare simple Answer made to any Question the later is an Answer by way of defence against some accusation The proper word for an Answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luke 2. 47. Luke 20. 26. Joh. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldome used for an Answer yet Stephen sheweth out of Suidas an expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like that à secretis one whose office was to answer requests Hence some translate it answer as it is in the margin But the most genuine translation is sentence for so Hesychius expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Favorinus followeth verbatim in this as in many other particulars It is true Heinsius on the place maketh the word in a contrary sense to signifie an answer or inspiration from God secretly assuring of him that he should not die like that Act. 24. 24. Fear not Paul such answers were by the Urim and Thummim So that in his sense it should imply Gods suretiship or undertaking for his preservation But the other is more generally received and the following words argue such a sense The word then doth signifie a sentence passing upon him That he must die This he had received but from whom Not from God for God delivered him nor from the Magistrate there was no such Decree that we read of against him Therfore it was onely from his own feares his own thoughts which maketh him say He had received it in himself You see then that Gods thoughts were others then Paul's Paul absolutely concluded he should die but God had purposed the contrary From whence observe That the godly themselves are sometimes greatly deceived about Gods administrations to them They are apt to erre in their judgements about Gods dispensation They gather such conclusions and make such inferences as are wholly opposite to Gods intentions Though it
himself to any humane Society he must be aut Deus aut Bestia It is applicable here he must be made even like God that needeth no growth of grace yea that is above all duty or homage to God or else a very beast one that hath no sense or feeling about a God and his Worship The syonymous names also to a Church doth evidence this They are called Christs body now it 's necessary for the members of the body to be joyned together else there cannot be that mutual help and furthering of one another They are also called an House and a spiritual Building wherein they are to be as living stones and such must be close and well compacted together Secondly From the communion of Saints which is a duty so often prescribed in Scripture such as to watch over one another to provoke one another to comfort and rebuke if need be Now how can this be if Saints be dispersed from each other Thirdly From the Officers and Ordinances which Christ hath commanded that do necessarily inferre Church-Assemblies For Pastors and Teachers are appointed to preach the Word to be constant therein And how can that be if there be not publick meetings Fourthly The Sacraments likewise do not they seal not only a communion with Christ but also with one another So that it would be a sacrilegious violation of Christs command for a man to receive the Sacrament alone The Protestants do justly condemn those Private Masses in Popery as ridiculous and contrary to the Institution of that Sacrament Fifthly The examples of Christians who upon their conversion are recorded to joyn themselves to the Church and they continued together praying and breaking of bread Yea in the Old Testament we see still there was a constant publick meeting to worship God and David professeth his joy in those solemn meetings as also his resolutions To praise God in the great Congregation And certainly as by these solemn meetings God is more honoured therefore the glorified Saints in Heaven are said to be a Church Heb. 12. 23. so God hath promised to such meetings an higher degree of his presence He delights to be in the Assembly of his Saints So that these publick meetings are for our spiritual good as well as Gods glory Though this be so yet there may be some Cause that may justly excuse us As First Publick and violent persecutions as have been many times in Gods Church then they have not been suffered to have either publick or private meetings Heb. 12. The Apostle mentioneth such times when he speaks of some Of whom the world was not worthy of yet were not allowed a place in the world but were as so many beasts chased up and down living in dens and holes of Rocks Thus it was also once with David when banished out of Judea though this was a sad affliction and he doth in several Psalms bewail his exile from the Ordinances more than any temporal mercy whatsoever neither his countrey or outward accommodations do sit so upon his heart as that I cannot enjoy God in his Ordinances as I have done So then though they were not actually in any Church-communion yet because of their desire and wish they were to be as accounted of it Secondly It may so fall out that there be such a malice and poison in the hearts of those that do govern and rule in the Church that they will excommunicate and cast out those that are true believers from the Church and will not let them have any Church-society Now in such cases if the godly cannot obtain any publick Church-priviledge which yet they desire this will lie on those that cast them out Luke 6. 22. John 16. 2. Our Saviour tels the Disciples it shall be their portion They shall be cast out of the Synagogues separated from company even as they did a blind man healed confessing Christ whom yet Christ met and encouraged This then is no new thing Yea Bernard complained in his time Heu Domine qui sunt in Ecclesiâ primi sunt in persecutione primi Thirdly If there be such a general and universal pollution that a Christian at least for the present knoweth not what Church to joyn to where he can have communion without partaking of gross Idolatry It 's a Rule avouched in the Canon-Law Causa non separatio facit Shisma Those that would not bow their knee to Baal in Elijah's time were not Schismaticks for there was a just cause to refuse such Idolatry if then it be truly with a man as it was in supposition with Elijah that he is left alone Idolatry hath filled the whole Church visibly in such a case though that be hardly to be seen he is to abstain from Church-societies till God make way for it For then it is as if a Christian should by some accident be cast upon a Countrey of Infidels and Pagans as some Christians have been there cannot be had any Church-society at all Lastly The Church of God in the primitive times when many Heathens and Infidels were converted had this custome which I find commended by most and that was before the Church would receive such converted Heathens into an actual Communion with the Church they took time to instruct them and to try whether they were fit for that Sacrament or no and when they were prepared then they received them These were called Catechumenoi and Competentes They were truly members of the Church as the Protestants maintain against Bellarmine only they had not as yet the actual admission into it This custom in Antiquity of admitting none to Baptisme but such as were instructed doth hold by proportion for the Lords Supper likewise Seeing now that all are baptized in their Infancy and whether Parents have done their duties or that they have sufficient knowledge to come to a Sacrament may justly be questioned when we see so much gross ignorance in the Christian Religion abounding every where Therefore in Antiquity there was Ecclesiastical Confirmation which was to make search and trial about the knowledge and sufficiency of such who had been baptized and if found duly qualified then they were confirmed Such care did they use in Antiquity about those that were admitted to Church-society insomuch that Casaubon a man of famous learning saith It had been well in the Church of God if men had laid aside many unnecessary disputes and endeavoured to bring in that holy and godly order the primitive Church had especially about the Lords Supper And Calvin speaking of this custom of Confirmation before it was so horribly depraved by after ages and made a Sacrament wisheth it were brought into the Church of God again as that which would make parents more diligent who now think the institution of their children doth not belong to them neither would there be such ignorance and rudeness in people as now thereis Insti◠lib. 4. c. 19. Sect. 13. In these cases a Saint without Church-communion may be excused But then
make Christs fear of death only natural and say therefore he was more sadly affected with it than any of the Prophets or Martyrs because of the exquisite and tender constitution of his body do greatly derogate from that work of mediation for us and satisfaction which was done by his blood to the justice of God From these examples you see that though grace can subdue sinne conquer lusts overcome the Devil yet it cannot totally take away the anxiety and fear of death which is altogether natural though the sinfulness of it may be mortified But to this it may be objected How could Paul be so sollicitous about death when Phil. 1. 23. he saith He had a desire to depart and to be with Christ Yea he did not know what to choose whether life or death He was in a straight betwixt two a desire to be with Christ and a desire to live that he might be serviceable to the Church That this may be answered it is good to take more exact notice of that place for it is an admirable demonstration of the gracious frame of Paul's heart lest the Philippians should think that he desired their prayers for himself now in bonds for the Gospel as being too inordinately affected to the desire of life he sheweth what a blessed frame of heart he had obtained unto even that if it were put to his choice whether he should live or die he should be straightned what to do The desire to be with Christ on one side did so affect him and the desire of the Churches good by his labours on the other side did so much work upon him where we may observe that his desire to depart was not because he had troubles and calamities here it was not because of the miseries and afflictions he met with but want of love to Christ That I may be with Christ saith he he doth not say that I may have glory that I may reign in Heaven but be with Christ Christs presence maketh Heaven to be Heaven Though Paul in this life was in Christ yet he was not with Christ Further he doth not say meerly I desire but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having a desire it was a constant setled permanent desire in him and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut the rope as it were and to set fail to Heaven to return to him from whom he had his spiritual being The Apostle then did not only desire to be with Christ but he judged it the farre better condition for him Therefore we must distinguish of a two-fold desire there is a Natural Desire and an Elicite Desire A Natural Desire is that which floweth from the meer principles of Nature desiring to preserve it self and this Paul could not but have as he was a man Even as our Saviour told Peter He should be bound and should be carried whether he would not Joh. 21. 18. that is according to his natural will otherwise according to his will as sanctified did with readiness and joy go to the place of his Martyrdom An Elicite Desire is that which a man putteth forth according to the principles of reason and grace so that we may desire one thing with a natural desire another thing with an elicite A man that hath a putrified arm doth with a natural desire will to continue his arm still in his body but with an elicite desire following reason so he willeth to cut it off And thus Paul did with an elicite desire so he willed Heaven and being with Christ rather than to continue in the flesh To amplifie this Consider First That death is not according to mans creation at first he was not made mortal or corruptible But as the sentence of God doth witness In the day Adam did eat of the forbidden fruit he fell into a dying condition It is true The Question is of a large dispute Whether Adam was made immortal or no The Papists say he was made mortal and the Socinians they do more frowardly oppose this truth affirming Adam would have died though there had not been any eating of the forbidden fruit So that with them actual death was necessary before Adams sinne only it became a punishment after But Rom. 5. the Apostle at large sheweth That by one mans sinne death came into the world And Rom. 6. 23. The wages of sinne is death Death then being wholly against the natural institution At first Adam had an implanted love of his life in him And although his estate was so blessed that there could not be place for any fear yet had he been capable of losing his life his love to it would have made him afraid of being deprived of it This then is the great mystery that the natural wise men of the world were ignorant of Death they would not deny they called it The tribute of Nature which all must pay only they did not know the cause of it they understood not how it came to seâ—se upon all mankind Secondly Seeing that death is thus connatural and the effect of sinne and the Devil Hence it is that which maketh Death farre more terrible than otherwise it would be is sinne Whatsoever bitterness and gall is in death it doth chiefly come from sinne 1 Cor. 15. 56. The sting of death is sinne So many sinnes as thou committest thou puttest so many stings into death to make it more dreadfull Could a man die and have not any sinne laid to his charge though it would be pain yet it would not be terrour When Aristotle calleth death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The terrible of terribles He speaketh of death as now it is Now in death as ordinarily men die there is not a bare apprehension of the dissolution of soul and body but there is the guilt of sinne likewise interposing whereby a dying man is usually terrified with the thoughts of what he hath done and in Christians what will become of them when they are dead Animula blandula quae nunc abibis in loca Die I dare not live I cannot and thus his soul is miserably in agonies and grievous tormenting fears and all because sinne is the sting of death Oh it were easie to die were it not for sinne for hell for judgement were it not for conscience accusing and condemning But this is it which maketh the thoughts of it so grievous and terrible Therefore in the third place The Lord Christ came into the world to destroy and remove this sting of death To change the nature of death that it should not be matter of terror but of joy and comfort being like Joseph's Chariot to carry us to the place of our hope and desire Thus we have the Apostle insulting over death 1 Cor. 15. 54 55. Death is swallowed up in victory Death doth not swallow the godly man but he doth swallow that up O death where is thy sting Thanks be to God which giveth us victory by our Lord Jesus Christ Were it not then for