thinke of some way how wee might shift and shun it but it is beyond the kenne of our eyes we are no more able to see that then the Ayre being therefore out of sight it is out of our reach we know not how to grapple with it we know not with what weapons to encounter it And a Spirituall Enemie I call it because though it seize on the body it strikes at the soule By Gods decree the death of the soule is a concommitant of the death of the Body and were it not by Gods mercy reverst they would still come like lightning and thunder and strike both together Againe it is a spirituall enemie because it fighteth against us in the strength of sinne It commeth armed with a Sting the sting of death is sinne Some make question whether if Adam had never sinned he should ever have died But me-thinkes the Apostle Saint Paul putteth it out of qustion By one mans disobedience sinne came into the world and by sinne death All those Death 's that S. Austin reckoneth up First when the soule is deprived of God separated from him Secondly when the body is separated from the soule Thirdly when the Soule is separated from the body and from God and suffereth torments for a time Lastly when the soule is separated from God and rejoyned to the body to suffer torments eternally All these are the recompence and reward of sinne Therefore Death comming and being an Enemie thus armed whatsoever kind of death it be we may well say it is a spirituall enemie and the more spirituall the more dangerous Fourthly and lastly it is a continuall Enemie And it is the more dangerous for that It laies hold of us in the wombe and never leaves us till it hath brought us to the Grave Beloved wee doe not only die when we die but all the time we live assoone as wee begin to live we begin to die As Seneca saith Every day wee die because every day some part of our life is gone As a Candle it is no sooner lighted but presently it begins to waste as an houre-glasse it is no sooner turned but presently the sand begins to runne out So our life it is no sooner breathed but presently it begins to vapour out As the Sea what it gaineth in one place it loseth in another so our life what we gaine one way wee lose it in another looke what is added to it so much is tooke from it the longer a man liveth the lesse he hath to live Death doth by us as Iacob did by Esau catcheth us in the wombe and never leaveth us So wee see it is a Common a Secret a Spirituall a Continuall Enemie Next we are to consider How and wherein Death sheweth it selfe an Enemie What Death deserveth at our hands to bee thus accounted and feared Fearfull and terrible it is that is certaine So Aristotle It is the most terrible of all terribles Bildad in Iob calleth it the King of terrours What doth Death bring with it to make it fearfull I answer Death hath sundrie concomitants and companions that attend it that make it a formidable Enemie First the Harbingers that come along with it Sicknesses and diseases infirmities old age and difficulties These are all fearfull to nature and through feare of these Death keepeth men all their life in bondage They make our lives as it were a life rather like a life then a life indeed So that howsoever the Apostle said in another place as it were dying and Behold wee live There Death hath the tanquam and life the Ecce yet here we may say as it were living and behold wee die here life hath the tanquam and Death the Ecce Life is but as it were a life it is but the shadow of a life that man walketh in Man walketh in a vaine shadow and disquieteth himselfe in vaine It is true it lighteth not on all alike some it commeth on as a Lyon and breaking their bones from morning to evening it makes an end of them to others it is as a Moth in the garment secretly in their lives by degrees insensibly pining and consuming them Howsoever what Harbinger soever it bringeth it visiteth us with many touches and twitches before it come falling pell-mell thicke and three-fold on us when they come In respect of these it may be said to be an Enemie Secondly the dissolution that Death bringeth For it dissolveth the frame of nature It divorceth and separateth the soule from the Bodie those two companions that have lived so lovingly together and perhaps have lived a long time together This is another thing that makes Death looke like an Enemie Friends and companions that have lived long together are loth to part wee see in experience old folke commonly are more loth to part when they are old then when they are young Now there is none neerer then the soule and bodie there is none have lived so long or so loving it must needs be tedious for these to part and be an affliction and vexation when neither the body can longer retaine the fleeting soule or the soule longer sustaine the drouping body Therefore in respect of this also Death being the cause of this no marvell though nature reluctate and we looke upon it as on the face of an Enemie Thirdly the horrour of the Grave The men of Darknesse as Iob calleth it the place of oblivion the pit of stinch and rottennesse this is another thing that nature shrinketh and relucts at For there we must burie out of our sight that that once was the delight of our eyes as Ezekiel said by his wife And though it were never so lovely before yet it quickly becommeth loathsome Our Beds must be made in darknesse where corruption and wormes must be the Mattresse and Coverled to lie under us and spread over us Thou shalt say to Corruption thou art my father and to the worme thou art my mother and my sister That bodie of thine that God in the wombe so wonderfully made that thou all thy life-time peradventure hast delicately cherished lapped in Silke in Furre pampered with sweet wines Death as a proud Tyrant will set his foot upon it and throw thee downe to the horrid dungeon where thy flesh shall putrifie and thy bones rot and the beauty of it though sometime it were as the Rose and the Lilly of the field shall soone become as loathsome as the dung in the streets This is another thing that makes the face of Death dreadful and terrible when we thinke of such privations and annihilations as these thaâ—… wee shall come from a beeing to no beeing These cannot but make Death looke with the face of an Enemie Fourthly The losse and deprivation of all worldly contentments and worldly imployments that is another thing that makes Death terrible and fearfull to us Looke whatsoever contentment wee tooke in any thing here we must bid
dignitie of thy soule iâ—… 〈◊〉 the breathing of God the Image of God he created it with 〈◊〉 Word redeemed it with his Sonne and in whomsoever his gâ—…e abides he will crowne it hereafter with his glorious presence What then remaines but that we esteeme our soules accordingly as God values them Let us not with the unhallowed voluptuous in these times make lords of our bodyes and slaves of our soules Let us not spend our dayes in providing for the lusts of the flesh Let us not in affectation of faire possessions of able servants of hopefull sonnes and good friends content our selves with bad soules A mans soule is himselfe saith Plato And O wretched wight saith Saint Austin how hast thou deserved so much ill of thy selfe as among all thy goods to be only thy selfe bad O remember the sublimitie of thy precious soule thou knowest not what a precious pearle thou hast in thy body like the hidden treasure in the Gospell it is of greater worth than the whole field I say not as he did know that thâ—…â—…ast a God in thee yet know that in that better part of thy nature thou art like to God for he hath given thee a soule of his owne breathing and stamped it with the impresse of his owne Image 〈◊〉 created it capable of the fruition of his owne presence in endlesse glorie In the consideration whereof walke worthily of this precious divine inspiration Thy Soule is a spirit let thy thoughts bee spirituall Thy Soule is immortall let thy meditations be of immortalitie and renounce thy body and good name â—…d gifts of the world for the gaining of thy soule For what shall it profit a man to gaine the whole world and to lose his owne soule So much shall serve to be spoâ—…n of the first point the surpassing excellencie and dignitie of the soule it is valued and prized here above the whole world Now the next is the possibilitie that a man may lose his owne soule The mention whereof causeth me to remember 〈◊〉 passage betweene Christ and his Disciples Mat. 24. Thâ—…â—…ples point Christ to the stately buildings of the Temple but they were soone damped when Christ told them that after a while there should not a stone bee left upon a stone So perhaps you are takeâ—… with admiration at the former part of the discourse concerniâ—…g the excellencie of mans soule but are damped to consider â—…at a man may lose it It is a substance immortall in respect of the being of it but defiled with sinne it is adjudgeable to death in regard of the well-being and a possibilitie so to die is nothing repugnant to the immortalitie of the soule The damned spirits they are alwayes dying anâ—… aâ—…e never dead they are alwayes deprived of Gods comfortable presence and are never released of their hellish torments As the Apostle saith in another case as dying and yet behold they live as living and yet behold they die The soule expiring is the death of the body and God forsaking is the death of the soule But you will say how is it possible The question is soone resolved if wee ponder the causes of death A thousand mortall maladies there are to kill the body and there are a thousand deadly diseases to destroy the soule There is no sinne so small but in the rigour of Gods justice and in its owne nature it may damne the soule When God in the beginning stated man in Paradise hee gave him a speciall caveate about the tree of knowledge he gives him a command thus In the day thou eatest thou shalt die What for bare eating No beloved but for the sinne for transgressing so small a Commandement of so great a God Sinne alone makes a separation betweene God and the soule and causeth the death of the soule The soule that sinnes the same shall die It may teach us that for the time that we live in this world there is nothing easier then to sinne There is a tree of Life and a tree of Knowledge and by eating of the tree forbidden commeth death there is a way of felicitie and a way to destruction there is a God of salvation and a ghostly enemie and by adhering to the principalitie of sinne a man may lose his owne soule Is it possible then that a man may lose his soule that is so precious and have we not great reason to try and to suspect our selves touching our standing towards God Is there not a maine necessitie to seeke the meanes to preserve us in the compasse and seales of grace It is lamentable to consider how in bodily diseases men can open their griefe and seeke for helpe and send to some learned Physitian Wee can goe to some noble learned counsell in case of law But alas the soule lies wounded in the way overladen with the grievances and pressures of sin distracted with the affrightings of a troubled conscience as if there were no balme in Gilead no Physitian there as if there were no Minister to afford helpe There is no seeking abroad a Lyon is pretended to bee in the way and Solomons sluggard folds his hands to sleepe O let not these things be so Be not as the horse and mule that have no understanding Neglect not the helpes of your preservation in grace but be continually watchfull with suspition and jealousie and abstaine from fleshly lusts that fight against your soules The Poet could say Theeves rise by night to robbe and kill and steale and wilt not thou wake to save thy soule God for the most part saith Saint Chrysostome hath alotted to nature all by twos two hands two eyes two feet two eares eares eyes hands feet two of all that if we chance to mayme one we can helpe to relieve the necessitie of it by the other but hee hath given us but one soule if we lose that what shift shall wee make for another soule a piercing contemplation if wee had grace to consider it Therefore O my soule tender thy selfe as my owne happinesse if thou be translated to heaven the body in time shall come thither this corruption shall put on incorruption this mortall shall put on immortalitie Againe if thou be haled with the fiends to the nethermost hell the body in time shall be â—…ormented with thee It is altogether just with the righteous God that they that meet in sinne should also consort in suffering Save thy selfe and save all and by wofull consequence lose thy selfe and lose all For what is a man profited if hee gaine the whole world and lose is owne soule So much for the second point the possibilitie of losing a mans soule Come we to the third the compossibilitie of outward prosperitie he may lose his soule in gaining the whole world In the diversitie of opinions concerning the chiefe good some there were that placed it in riches others in honours and how ever they differed in their judgements yet both agreed in this
and the arme of flesh their portion that they must relie upon here is a reed that will either breake or pierce a mans hand No wonder that this man feares in all occasions and extremities because he forsakes the Lord and cleaves to the creature But that man that lives by faith is without feare As Peter when hee began to sinke saith Christ Why dost thou feare O thou of little faith The reason he did sinke was feare and why did hee feare because his faith failed him he did not lay hold upon God and Christ. Lastly let us remember to order our selves aright in regard of our love and this will keepe us from inordinate feare For we must conceive that love is the fountaine of all other affections we love things and therefore we desire them if they be absent and wee rejoyce in them if they be present and wee feare the losse of them to be abridged of them Now let us order our love aright in regard of the things of this world and wee shall never feare much for it is the observation of S. Austin we feare to lose somewhat that we have attained or not to enjoy somewhat that we desire so it ariseth from love somewhat that wee love and afect we are afraid of the losse of it and this is the cause of feare Now in regard of wealth a man is afraid hee shall not have enough he shall not have a competencie it is because hee loves the things of the world too much A man is afraid of Death why because he loves his body too much A man is afraid hee shall lose his children or his friends what is the reason he loves them too much too inordinatly Wee should labour to love them only in and for God and then we shall not be afraid of the losse of them but shall be content to bee disposed in them and in ourselves as God shall see convenient in his heavenly wisedome A word for the occasion and that I will dispatch in a word You know the occasion of our meeting at this time and in this place it is to performe this last rite to the body of a Child that God hath taken lately to his mercie You see how Almightie God is pleased to dispose it sometimes even oft-times from the Cradle to the Grave out of the swadling-bands to the winding-sheete God will have it so sometimes and when it is so wee must lay our hands upon our mouthes and bee content with the will of God For those that are Parents let all learne this lesson not to dote too much upon their children not to be enamoured too much upon such flowers you know how soone God takes them away before you be aware It is not their witt or their comelinesse or agilitie and nimblenesse or healthy constitution or any thing that can award them from the stroake of death when God sends it Therefore learne to love them in and for God for his sake and you shall have no cause to feare the losse of them or grieve immoderately when they are taken away why because they are all alive still to God and this tender Babe is not lost he is but sent before he is alive still in the presence of God the soule still lives and the body shall live and is in Gods account Christ hath the charge of it and will raise it at the last day That man can lose no friend that loves his friend in and for God because they live with God and he shall enjoy them at the last day Againe as we may mourne for the losse of our friends and children or else we were without naturall affection so we must rejoyce that they have gained as we have lost them as they are taken from us so they are taken from the evils of the world from a great deale of sinne and miserie and what that might have beene the Lord only knowes therefore wee have cause to bee thankfull And beloved be thankfull too if God spare any if hee take one he might have taken all and prepare for it too be thankfull for them that are left And remember labour betimes to instruct your children in the feare of God let it be the first thing we infuse into them as soone as they be capable namely the elements of Christian Religion holy and heavenly things why because they may bee taken away before we are aware It may be wee have but a little time but a few opportunities to doe good to them I tell you what our conscience will tell us else that wee have not beene so carefull to instruct our children as they have beene capable And this will cut sore and lie heavie on our conscience and therefore let us doe it betimes Not only to prevent the Divell and his temptations but because you see how suddenly they may bee taken away from us in a moment So Children should be admonished to learne to know the Lord God in the dayes of their youth how soone that evill day may come we know not that the wise man speakes of therefore betimes while yee haue opportunitie doe it And for our owne part let us learne this First when God croppes such flowers that rise in the budde when he takes away such Children be thankfull to God that hee hath given us a longer time that he hath enlarged our dayes and prolonged our yeares that hee hath given us such a great deale of space and opportunitie to glorifie him here to doe him service in the land of the living to get evidence of our Calling and election and to get assurance of our peace with him Let us praise God for the length of our dayes a blessing of God in it selfe and a blessing to us if we improve it Againe every one remember if Children doe die old men must die any man may die For if Death strike such as doe but begin to live then we that have lived long it is time and reason to expect death and not to feare it I speake not this as if we should be slavishly afraid of death while we are so our lives are not comfortable What is the reason that we feare it inordinatly because we love our lives wee love our bodies and the world inordinatly and not in and for God And then by the continuall spectacles of mortalitie let us bee acquainted with death A vizour and apparition to a Child scarres him and he runnes from it at the first but at last he growes throughly acquainted with it and feares it not so it is in regard of death many men will not indure to heare of death they will not indure to thinke of it they will not indure to heare a Funerall Sermon or to come to the house of mourning to be put in mind of their latter end Death is a strange vizour to these men and women they are afraid of it and runne from it but if we did oft thinke of it as oft as we thinke
the world and therefore goe about it now Reckon with others also for workes of mercie what thou hast beene wanting in to thy brethâ—…en thou hast lived thus long in a plentifull estate what hast thou done with thy estate Iesephus reckons up three severall tenths that were expected and exacted of the Iewes Wouldest thou bee lesse liberall now in the time of the Gospell then they were under the Law Is God lesse mercifull or hath he lesse interest in thy estate Thou hast so many thousands What hast thou done out of this to releeve the poore or to set up those in a course of traffique and trade that want a stocke Beloved you cannot if you looke about you want objects of mercy and meanes to further your reckoning at the day of the Lord. And if you would bee faithfull stewards to God say thus I have beene thus much behind-hand in paying the due I owe to the poore to the Church c. I will pay it while I live and if that bee not enough when I die I will pay it But I hasten That is the second thing Let every man reckon thus with his owne heart The third thing is the daily exercise of repentance upon the sight of your former evils God now saith the Apostle calleth all men every where to repentance because hee hath appointed a day in which hee will judge the world in righteousnesse Let this then stirre us up to repentance God expects that men should judge themselves now Fourthly If you would stand at that great day of Iudgement when there shall bee such an exact reckoning Interest now your selves in Christ. There is no way to escape the judgement to come but by making peace with the Iudge now There is no condemnation to them that are in Christ Iesus This was prefigured in the Mercie-seate that was to bee compassed about with the wings of the Cherubins all covering the two tables of the Testament one Cherubin to looke toward another shewing us thus much that there is no covering of ovr transgressions committed against the commandements of God the tables of the Testimonie but by the great Mercie-seate the Lord Iesus Christ upon whom the Fathers of the times before Christ and Beleevers since looke expecting the covering of the guilt of their sinnes from the wrath of God by no other meanes but by this propitiatorie or Mercie-seate that covereth the Arke of the Testimonie Lastly it serveth also for instruction in another point that is To teach us to lead a holy conversation This use the Apostle Peter made of the Doctrine of the day of Iudgement Seeing saith he that wee looke for these things what manner of persons ought wee to bee in all holy conversation and godlinesse Alas beloved little doe you know whether this be the last Sermon that many of you may heare whether this be the last day wherein God will ever call upon you to repent and amend your lives There shall be a fearfull dissolution and destruction of all things that you see There shall be a naked appearance made before the Iudge at that day of reckoning let every man therefore say within himselfe How shall I stand at that time at that Iudgement All our care should bee that of the Apostle Pauls Whether wee be absent from the body or present in the body wee labour that wee may bee accepted of the Lord Whether wee live a day longer or die this day before the morrow that wee may bee found acceptable before the Lord. And for this cause saith hee in another place because there shall bee a resurrection from the dead both of the just and unjust I exercise my selfe to have alwayes a conscience void of offence toward God and toward men Looke to it in your places and in your hearts that you may have a good conscience void of offence toward God and men for the time shall come that nothing in the world shall stand you in stead but a good conscience and if then when the bookes are opened it be found that your reckonings are even and the accounts cleare betweene you and your Master by obedience and repentance by workes and by faith happie shall that servant bee whom his Master at that day shall find so doing The last Vse is a use of comfort to all the servants of God Let them quietly and cheerefully suffer that portion of miserie and affliction that the Lord dealeth out unto them Let them not grudge at the prosperity of ungodly men or at the varietie of changes that themselves are exposed unto because there is a day of reckoning and account when all things shall bee made even The Apostle Saint Iames exhorteth Christians to patience upon this very ground because the day of the Lord draweth nigh If therefore you see wicked men prosper and bring their enterprises to passe bee not troubled at the matter A man doth not much envie an enemie that is now in prison though hee have some good cheare there though hee have some friends that come and see him there because hee knowes hee is but a prisoner and hee shall be brought out at the Assizes and then hee shall bee righted The world is the common jayle whereinto Adam was cast after hee had sinned and wee are all prisoners in this prison-house the enemies of Gods glory and of his Church and people they cannot escape out of this prison here they are tied Gods chaines are upon them and he will bring them to an account before his Iudgement seate and that before all men and Angels With these things let us comfort and support our selves A word concerning the present occasion Yee have heard that all men are Gods Stewards yee have heard that God hath a time wherein hee will call all his stewards to an account the fore-runners of this great account shall bee in this life and after death when God strikes men downe by death it is that they may bee brought into his presence and there receive the sentence either of absolution oâ—… condemnation as I shewed you before concerning the soule of man in that intelectuall manner receiving the sentence It is appointed to all men once to die and after that the Iudgement You have now a spectacle of mortalitie before you one of Gods stewards tooke away and called by death to give up his account Concerning whom it cannot bee expected that I should say much orany thing at all specially by those that know both the condition of his living and of his dying For his living It was not in the Citie but for the most part it was from us in the Countrey For his dying Hee was here but a day or two before hee was taken hence Hee came to the Citie in the extremitie of his weaknesse and it tooke him with some violence as the nature of that disease the stone is There was much expression expected from him but it pleased God to make a sudden
is represented to him his owne state what we are they were once the time was that they converst with men as we doe that they spake for Gods glory upon earth as we doe and what they are now we shall be there will come a time when our workes shall cease as theirs doe when we shall be in the place of silence as they are I say it confirmeth to us the former certaintie and assurance of our death when we see others fall before us And there is great profit and benefit that ariseth out of this This is necessary to awaken mens drowsinesse and to quicken up mens dulnesse to a serious consideration of that that is so usefull to themselves A man would wonder that in the Wildernesse where so many thousands died for the hand of God was out against them for their murmuring and rebellion and they were destroyed by the destroyer as the Apostle speakes 2 Cor. 10. that there Moses should pray Lord teach us to number our dayes that wee may apply our hearts to wisedome though they had a sight of so many dying before them and that continually yet they needed to bee stirred up to pray that God would teach them to make use of it So it is with us Wee have seene not only one or two die before us but there was a time not long since and you cannot forget it wherein the destroying Angel did walke at libertie about the Citie and kill thousands in our streets yet when so many died what securitie was there even among those that lived insomuch that after a while the sicknesse grew common and usuall and so unregarded Have we not need then as much as ever Moses had in the Wildernesse to crie to God to teach us to number our dayes that wee may apply our hearts to wisedome Nay much more now when there is scarce one or none in comparison of those multitudes that were swept away in that visitation we have need of such helpes as these are and to joyne our prayers with them too that we may be stirred up to a serious application of it to our selves That 's the first thing it is necessary for living men to take to heart the death of those that are departed that they may see and be brought seriously to thinke of the certainty of their owne death Secondly therein also wee see the nature of death what the proper worke of it in the world is It is of singular use too The nature of death the proper worke of it is to disunite to separate to dis-joyne things here you have the soule separated from the body the estate separated from the man the man separated from his friends and all by Death First I say yee have the body separated from the soule and this is a usefull consideration The soule and the body while they keepe together in a man they may be helpfull and usefull one to another the time will come when they must be separated Alas the not considering of this is the cause of those great errours that are in the lives of men that they bestow so much time upon their bodies that they so much minde the present things of this life and their outward welfare as if they had no soules at all to regard as if there never should bee a separation of body and soule one from another What is the reason that there is all that care tooke for food for the body for apparell for the body for health for the body and such an utter neglect of the soule but because that men doe not dreame doe not thinke of a time of separation of a time of dis-junction of a time of parting these two All the worke of a mans life should now be to make a good use of the faculties of his soule that the body may be happy by it the soule will draw the body after it to its owne estate Now they are together if they joyne now in sinne after their separation there shall come a time when they shall be joyned in punishment if they joyne now in the service of God after they have beene separated a while by death there will come a time when they shall be againe joyned in glory and happinesse That is the first There will bee a separation of soule and body therefore make good use of them while they are together let the body be serviceable to the soule by all its senses and members let the soule rule and order the body by its understanding and affections c. that both body and soule may bee made blessed in an eternall conjunction together after death and in an everlasting union in the sight of God Secondly Death makes a separation betweene a man and all his outward estate in the world The rich man in Saint Luke 12. thought not upon this Soule thou hast much goods layed up for many yeares hee thought his soule and his goods should never have parted therefore take now thine ease saith he See what the end of it was Thou foole saith the Lord this night they shall fetch away thy soule and then whose shall these things bee The time is comming that these things shall bee none of thine they shall bee another mans they shall be some bodies else they shall be taken from thee How necessary is this consideration to take off mens affections from the world and to stirre them up to use their wealth and their estates while they have them so as may make for the glory of God A time shall come that they shall not have it to use that nothing shall be left them but a bare account to be given up Give an account of thy stewardship Luke 16. The maine businesse is now to be done while a man and his wealth are together while a man and his estate continueth together to use it to Gods glory otherwise it will be a woefull and heavy parting when death shall come to make a separation The young man went away sorrowfull when Christ would have his wealth from him because he had great possessions How sorrowfull will a man goe out of the world when he hath a great deale of wealth but he hath not prepared his account he cannot give up a reckoning of his getting of it of his using and imploying of it It is necessary therefore I say that men take to heart the death of those that die before them that when they see the bodies and soules of men parted men and their estates parted they may learne how to use their bodies and soules themselves and their estates while they are yet joyned together Thirdly Death doth not only part a mans body and soule a mans selfe and his wealth but it parteth a man from his friends from all his worldly acquaintance from all those that he tooke delight in upon earth Deathmakes a separation betweene husband and wife see it in Abraham and Sarah though Abraham loved Sarah dearely yet Death parted them
an enemie that it doth not cease till it hath dragged the soule into the presence of God and after from his Tribunall to the torment of eternall fire in Hell That succeedeth death for naturally of its owne nature it tendeth to the destruction of man because it is a fruit of sinne and therefore must needs be the perdition and overthrow of the soule For sinne bringeth destruction in regard it makes God angrie with us and separateth from him and by consequence from all manner of comfort and in regard it separateth from him it bringeth all manner of ill his wrath his hatred and ill will the greatest of all Death I say properly and of it selfe intendeth and seekes to draw all those that it layes hold on to a state of everlasting unhappinesse therefore it is an enemie So you see the second point opened The third is that Death is the last enemie after which there shall bee no more But I must tell you to whom it is the last not to all For there are a generation of men that shall feele death to be the least of enemies and in a manner the first But to the Saints and those that are prepared for death and those that will use the remedie to these and these alone death is the last enemie after once they have grappled and fought and encountred with this enemie they are at peace and rest as he saith Happy are they that die in the Lord for they rest from their labours There is no more toyle and miserie to a good man after death And why Because death seperateth sin from his soule as well as the soule from the body and so taking away the cause of unrest it must needs take away miserie and unhappinesse it selfe Indeed properly Death doth it not but the Lord Iesus Christ by death For it pleaseth him when his servants leave this world then they are fit to enter into a place of happinesse in another world which they could not be except they were freed from sin Death is the daughter of sinne and with a happy patricide as it were at once it destroyeth it selfe and sin and therfore it takes away all misery because it takes away all sinne Therefore it is the last enemie because it killeth the worst of our enemies for when we are dead there shall be no more enmitie betweene God and us and so no more enemy This is the third point The last is that this enemie shall bee destroyed A thing is destroyed abolished when it selfe ceaseth to be and is tooke out of the way and when all the ill effects that it would produce and effect or hath are removed So the Lord Jesus Christ abolisheth Death he destroyeth it that it shall never againe be knowne in the world or felt by his servants and he preventeth all those evill effects that it would worke in the soule for eternitie and removeth all the ill effects of it that it hath wrought on their bodies for the present time Death takes away a mans goods for the present Christ abolisheth that he giveth everlasting substance in heaven Death takes away friends Christ abolisheth that hee sends us to heaven where we have more friends and better Death brings the body to rottennesse and corruption it laieth it in the dust turnes it to putrifaction Christ abolisheth that at the Resurrection it shall rise againe in glory How that is done the Apostle tells us in the end of this chapter The body shall be laid in the dust a weake and feeble a mortall and naturall body but it shall bee clothed with immortalitie This mortall shall put on immortalitie this corruptible shall put on incorruption then shall bee fulfilled that saying Death is swallowed up in victorie But this is also limited it shall bee destroyed to whom To those that use the remedie those that partake of Christ those that have put on him that is the Resurrection and the life Thus I have laid before your eyes briefly these foure things that the Apostle leadeth us to treate of concerning death That it is That it is an enemie That it is the last enemie And that it shall be destroyed Now I desire to apply this and to make use of it First I shall be bold to play the Examiner to search each conscience a little Brethren let the word of God enter into your soules Yee heare that there is a death and that this death is a sore and bitter enemie and yee heare that to some sort of men it is the last enemie that ever they shall encounter with and bee freed from all the hurt of it it shall be utterly destroyed Now doe so much as discend every one into himselfe and inquire what care there hath beene to prepare for death to make use of the remedie against death what time and paines hath beene bestowed to seeke to get that that is the only meanes to escape the Dart of this enemie and that that is the only cause to procure this enfranchisement to the soule from that that else will destroy all A man hath not fitted himselfe to encounter with his enemie when hee lookes after wealth and followeth the pleasures and contentments of this life these things will doe no good they will be rather a burthen to the heart and vexe the soule and increase the mischiefe laying more sin upon the soule and giving death darts to pierce the soule with But when is a man fit for death and who may encounter with this enemie with safetie I will tell yee That man that takes the greatest care to disarme death of his weapons to arme himselfe with defensive weapons against death If an enemie come upon a man with good weapons in his hand and find him altogether unweaponed it is hard for a naked unarmed man to deale with him it is hard for a man that never thought of it before to fight with one that is skilfull at his weapons Death I told yee is an enemie and an enemie that is skilfull in his weapons and the weapon of death it is our owne sinne Death bringeth nothing with it to hurt a man It findeth with us and in us that whereby to hurt us So many corruptions as are in thy heart so many weapons So many idle words so many bad deedes so many swords to pierce thy heart Death maketh use of those weapons it findeth in our selves and with them hee destroyeth and killeth and brings us to perdition Now what have yee done beloved to disarme death what care have yee taken to breake sinne apieces that it may not be as a sword ready drawne for the hand of death when it commeth as Arrowes in a Bow to shoot at you when Death laieth hold on you That man that hath tooke no care to overcome sinne in the power of it and to get himselfe free from the guilt and punishment of it is unfit for death If death come upon him and find his offences
of men or whether men affect it in themselves but they account this a matter of praise a vertue praise-worthy to see nothing dolefull nothing worthy of mourning in the death of any one We see it is quite contrarie to the very course of the Scripture But it will be objected We are bid to mortifie our earthly affections and if we must mortifie our affections we must mortifie all our affections that of sorrow as well as anger and the like I answer briefly The Scripture indeed biddeth us mortifie our affections but it doth not bid us take away our affections it biddeth us only mortifie and purge out the corruption of our affections Now there is a twofold corruption and distemper in the affections of men The first is when they are misplaced and set upon wrong objects so we mourne for that we should rejoyce in or wee rejoyce in that we should mourne for Secondly when they are either excessive or defective either we over-doe or wee doe not either not at all or not in that proportion and measure that we should Thus when we over-grieve for worldly crosses and too little for sinne too much for the losse of earthly friends and too little for the losse of Gods favour and spirituall wants this is a distemper of the affections in the defect the heart growes earthly and fixed upon the creature and is drawne away and estranged from God Then there is the excesse that the Apostle speakes of when he exhorts them not to mourne as men without hope whether he spake there of the Gentiles as some thinke that cut their heads and made themselves bald in the day of their mourning an affected kind of outward shew they had to mourne which the Lord forbad the people of Israel to doe or whether as indeed it is because they did not restraine inwardly and bridle the exorbitant excesse of their affection wee should not mourne as the Gentiles but as men of hope mourne as men that can see the changes that God makes in the earth and in your Families and can see how neere God commeth to you and what use God would have you make of every particular tryall and affliction mourne so farre as you see your owne guilt in not making use of the opportunities you have had in enjoying your friends and so farre as you see any evidence of displeasure from God so farre we should mourne but not as men without hope But I briefly passe this intending not to insist upon it only by occasion because Solomon makes the place where any die the house of mourning Wee come now to the proofe of the point why going to the house of mourning taking these occasions to affect our hearts is better then to goe to the house of feasting then to take occasions of delighting our selves in outward things What 's the reason It is double First This is the end of all men What is the end of all men The house of mourning That which he meaneth by the house of mourning here is that which he calleth the end of all men that which putteth an end to all men and to their actions upon earth and that is Death So that the maine point that in this place the wise man intendeth is but thus much I will deliver it in the very words of the Text we need not varie from them at all Death is the End of all men Death is that which every man must expect to be the end of his life and of his actions It is the common the last condition of all men upon earth I will give you but two places of Scripture that include all men in Death One in Iob third from the fourteenth verse to the 20. verse of that Chapter Iob sheweth there how Death is the End of all men he beginneth with the Kings and Counsellers of the Earth with Princes and great warriours and descendeth afterward to prisoners and meane persons to labourers to servants to small and great all saith he lie downe in the dust and goe to the place of silence The other place is in Zachar. 1. 5. Your fathers where are they and the Prophets doe they live for ever That is looke to all your forefathers that have beene in all times before you whether they be those Fathers that you glory in Abraham Isaac and Iacob and the rest or those Fathers that disobeyed the word of Prophesie which indeed is the principall thing here intended all these Ancient persons they are dead or as S. Peter speakes of those that were disobedient in the dayes of Noah they are in prison they are in the grave yea and the Prophets too that preached to you they are dead the generations before you both of Prophets and people are all dead You see then that Death is the common condition of all men Kings and Subjects Prophets and people this is the last thing that shall be said of them all they are dead And it must be so First in regard of Gods decree It is that that God hath appointed and determined concerning all men that they must die there is a statute for it in heaven that can never be reverst It is appointed to all men once to die Heb. 9. 17. Secondly in regard of that matter whereof all men are made of earth Dust thou art and to dust thou shalt returne Your remembrances saith Iob are like unto ashes and your bodies to bodyes of clay How easie is it for the wind to blow away ashes for a potter to breake in pieces a vessell of clay so easie it is to put an end to the memories and bodies of men they are but ashes and clay Thirdly in regard that every man hath in him that that is the cause of Death sinne It is that that is as poison in the spirits and as rottennesse in the bones Sinne brought in Death and Death seizes upon all men it consumeth all men from the very beginning by degrees Shew me a man without sinne without it either in the committing of it or without it in the guilt of it you may then shew a man that shall not die while all men are under sinne they are under Death Even our blessed Saviour Iesus Christ himselfe though he did not sinne actually yet because hee stood guiltie of our sins Death seized upon him So then Looke to Gods decree that is All men shall die Looke to the matter whereof every man is made that is a decaying dying substance And looke to the cause of death in all men that is sinne If any man can either escape Gods decree or bring a man that is not made of such a mouldring matter or produce and shew a man that hath no sinne in him then you may shew a man that shall not die but till then this conclusion remaineth that the wise man setteth downe this is the end of all men that they shall die But here
to heart they consider not the causes wherefore God takes away those good men A Land a Kingdome a State a People a place is much weakned when those that are righteous and mercifull men when those that stand in the gappe and use their endevours to prevent judgements are taken away The house will certainly fall when the pillars are removed They are the people of God only that hold up a state that hold up the world Assoone as Noah is put into the Arke presently commeth the deluge upon the World Assoone as ever Lot was got up to Zoar presently the Lord rained downe fire and brimstone upon Sodom and Gomorrah Assoone as ever the mourners are marked presently commeth the destroying Angell upon the rest Beloved when wee see those that are mourners for the evils of the times and places where they live tooke away we should lay it to heart and consider it as a signe of Gods displeasure as a signe that hee is a going and departing when he takes away his jewels as a signe that he is a comming to judge the world when hee beginneth to separate to take to himselfe his owne Certainly as soone as ever that number of the elect shall bee accomplished when the company of those that God hath determined to eternall life shall be fulfilled when the sheepe of Christ that are yet to be brought into his fold are gathered together when the fulnesse of the Gentiles is come in and the nation of the Iewes added then the world shall bee burnt with fire and the day of Iudgement shall come nothing shall hinder that generall destruction that shall be the end of all things here below As it is with the generall Iudgement of the world so with particular Iudgements upon Nations when God takes away his people when the Saints goe out of Ierusalem to Pila then commeth the sword of the enemie upon Ierusalem when God drawes out his owne people presently commeth judgement upon the rest It is good to observe Gods method and order that he takes in governing of the world at this day that in the death of the servants of God wee may consider our owne time that wee may prepare for those evils that are a comming and for those greater judgements that are hastning Thus you see what use may bee made of laying to heart the death of others God is much glorified thereby For all his attributes are seene in all his workes and the glorifying of God is a declaring of God to be as glorious as hee hath revealed himselfe to be in his attributes which is by shewing of them forth in his workes When men can see the wisedome the justice the power the mercie the truth the soveraigntie of God and all in the death of others then they glorifie God in taking to heart the death of others You see likewise what good commeth to a mans selfe by laying to heart the death of others He sees thereby the certainty of his owne death He sees the nature of death and what the proper worke of it is viz. to separate betweene him and all those outward comforts all those props and staies whereupon his heart rested too much on earth in the daies of his vanitie And lastly he sees the end and cause why God sendeth Death into the world sometime in judgement that men should take heed of sin sometime in mercie in mercy to the men themselves and in mercy also to those that live that they seeing the servants of God lodged up before the tempest may learne to feare and to hide and secure themselves under Gods speciall providence who can either hide them amongst the living or the dead in the worst times Now let us conclude with some application to our selves In the first place it serveth for the just reproofe of that great neglect that is in the world at this day that men lay not to heart the death of others I wish that this were only the sinne of worldly men I know to a worldly man it is of all things the most unpleasant thought that can be to thinke of death hee cannot endure to heare this they shall fetch thy soule from thee It is as unpleasant to him as it is to a bankrout to heare of a Sergeant comming to arrest him as unpleasant as it is to a malefactour to heare of being brought before the Iudge And that is the reason why men in the time of feasting cannot endure such discourses at their Tables as might put sad thoughts of death into them oh these are to melancholy thoughts Yea but in the meane time it is thy folly thy want of wisedome Hee that was guided by the spirit of wisedome and had now bought some wisedome at a deare rate by wofull experience of his former follies hee now seeth that it was farre better to goe to the house of mourning that is seriously to consider of that which men account the most ordinary cause of mourning that is the death of others and of themselves then to goe to the house of feasting that is to sport a mans selfe in the pleasures of the world and to give libertie to a mans selfe to all manner of delights But I say I wish that this were their fault onely and that it may die with them But it is too much the fault of Gods owne people Moses is faine to pray for Israel in the Wildernesse where they saw so many die before them that God would give them wisedome to number their dayes And Ministers have still the same cause to pray for the people and Christians to pray one for another that God would give them wisedome to lay to heart the death of other men Have you well considered of Death when you can only discourse that such a one that was profitable in his instruction is dead such a one by whom we have had good in conversing with is dead such a one that was young and likely to live many yeares longer is dead What of all this this is but idle and emptie discourse What use makest thou of this to thy selfe dost thou gather from thence the certaintie of thy owne death Dost thou consider what Death will doe to thee when it commeth how that it will separate betweene thee and all things in the world as it hath done them Dost thou consider for what cause God sendeth Death abroad into the world Dost thou consider this with thy selfe as thou oughtest to doe This is an act of wisedome This is that wee call due consideration when the soule reflects upon it selfe it is their case now and it will be mine and mine in the same manner therefore it is good for me to set my accounts straite with God When thou accompaniest another to the grave dost thou conclude thus with thyselfe the very next time that any death is spoken of it may bee mine or as Saint Peter speakes to Saphira after the death of Annanias The feet of those that have buried
tell me then what is the disquiet that springeth from sinne in a Cain in a Iudas when it meets with a dispairing disposition Thus you see Sin hath this time to sting and therefore thinke not that Sin will never sting till death sometimes Sinne stingeth a man before death Another time is at death When Death commeth and arresteth a sinner in an Action from God seizeth on a person that is under the power of Sin on one that is in his sinnes untouched howsoever he behaved himselfe in his life-time yet then the very name of Death breakes his heart it apaleth him and then it stings such a person It is appointed beloved for all of us once to die Death will one day arrest every man but when Death appeareth before a man that hath not a part in Christ that is under the power of his sinnes when it commeth to a Belshazzar it makes his very joynts to smite one against another it is a sting to him amidest all those sweet morsels his sinnes which he so much affected and so earnestly pursued it is as a very poyson to him nothing is a poyson now to us but sinne only but then at the time of death sinne is a poyson indeed Lastly Sinne can sting not onely before and at but after death Both at the day of Judgement and after At the day of Judgement Is not the conscience of a sinner thinke you stinged and his spirit deeply affected by reason of the great wrath of God that is to be poured out when he shall cry to the mountaines to cover him when he shall call to those insensible creatures that are not able to lend him that courtesie to crush him to nothing Make this our owne case thinke of it it will be our case as it is appointed for us all to die so we must all come to judgtment And after the Judgement when the sentence goe you cursed is past the sting of Sin ceaseth not no the worme for ever gnaweth in Hell It were a happinesse for a sinner if he might onely heare the sentence if this worme might not still gnaw his conscience but then this is his burthen Sin shall sting him for ever This is the first respect in which sinne is called the sting of death because then Sinne stingeth more emminently and sensibly Secondly it is called the sting of death in respect of the metaphor the Apostle aludeth unto it is taken from the sting of a Serpent and so Sinne is a sting in a double respect First in respect of the fearefulnesse and then in respect of the hurtfulnesse of it First in respect of the fearefulnesse It is Sin that makes Death fearefull to a man Indeed I confesse that in the best Christian though Christ have pulled out the sting of death yet there are naturall grudgings and shruggings As to a Serpent though the sting be pulled away yet there are some abhorrings and dissikes in a man But then how terrible is Derth when it commeth in compleate Armour as it doth against a person in whom Sinne remaineth in its full power it must needs then be terrible See the difference betweene two persons the one is afraid of every one he meeteth the other is not what is the reason the one is greatly indebted and ingaged the other is free So it is with a Christian and another man the one cannot heare of Death but his heart breakes hee is full of feare and horrour the other heareth of Death and is onely somewhat affected in the hearing of it but not possessed with that feare as is the other what is the reason the sting of death remaineth in one and not in another Sin therefore is a sting in that respect Secondly it is a sting in respect of hurtfulnesse The sting of the Serpent is a hurtfull thing it poysoneth the vitall parts it takes away life it selfe All the evill that commeth to us by death commeth by sinne Man need not complaine of the ilnesse of the prison so much as of his owne folly that he ingaged himselfe in debt whereby he is cast into prison Why complainest thou of the misery in Hell rather labour to breake off thy sinnes that are the cause of all that miserie all the hurtfull qualitie and miserable condition that befalleth a person in Death and Hell is for Sin the eternall separation of the soule from God and all punishment that followes after in Hell are the fruit of mans sinne Hell had not beene Hell without Snne it is Sin that causeth it to become hurtfull Thus I have explained these inquiries Now I come to make Use and application and so conclude the Point The first Use of this point shall be this If Sin be the sting of death let it be our wisedome to get this sting pulled out in the time of our life Oh that this people were wise saith God then would they consider their latter end If you were wise that heare mee this day you would consider that Death will come and if it be not taken away before-hand with a sting upon the soule My brethren we have many enemies to deale with even now at this very instant but there is yet an enemie as the Apostle saith The last enemie to bee subdued is Deaeh he his behind and here is the difference betwixt Death our last enemie and some other of our enemies some other of our enemies cannot be subdued but by their presence but let me tell you this Death is such an enemy as is never subdued but by his absence thou canst never overcome Death in death thou must not reserve this combat till thou come to the field but thou must overcome this enemie before he commeth thou must overcome him in thy life How is that Pull out the sting of him now then Death is conquered How will you disarme the tongues of malicious slanderous persons and deprive them of their viperous speech by an innocent life So how will you take away the sting of death watch against Sin take away sinne and you take away the power from Death set upon Sin and Death is overcome so much sinne as is now dead so much is Death conquered I beseech you seriously consider these particulars First that it will not be long ere Death knocke at these dores of ours these houses of clay must shortly be ruinated wee must certainly be resolved into dust What is this life of ours but as a ship that is driven by a gale of breath When the breath of man ceaseth the ship lieth in a dead calme Man goeth to his long home saith Solomon and the mourners follow in the streets Death is our long home wee all are the mourners wee follow in the streetes This dead carcasse is an example that leads us to our home and a sermon to tell us that we must follow we follow now in a charitable expression but we shall follow one day in paying of the
such meditations No man can live well till he can die well Hee that is prepared for Death is certainly freed from the danger of death neither is there any so fit a way to bee ready for it as to be often minded of it Therefore I have made choice at this time to speake of this verse wherein ye see the Apostle declareth and leadeth us to treat of foure things First that there is a Death Secondly that this Death is an enemie Thirdly that this enemie is the last enemie Lastly that this least enemie shall be destroyed A word or two of each of these parts First Death is Yee know that well enough your eyes shew it you daily our senses declare it so plainly that no man is so senslesse that knoweth it not It is agreed upon by all Only for your better furtherance to make use of this point let us acquaint you with that which nature will teach yee concerning Death Secondly with that which Scripture will teach you above and better then Nature Nature sheweth yee concerning Death first what it is And then Secondly what Properties it hath It telleth us this That Death is an absence from life a ceasing from beeing when one was beeing to be thrust as it were out of the present world and be cast some where This is all that Nature informeth us concerning the Essence and beeing of Death Death is a dividing of us from this life and from the things of this life and sends us abroad we know not where Secondly Nature teacheth us three Properties concerning Death One that it is universall It hath tied all to it high and low rich and poore Death knockes at the Princes pallace as well as at the poore habitation of the meanest man It is a thing that respects no mans greatnesse it regardeth no wealth nor wit nothing Death takes all before it That Nature teacheth too Secondly Nature teacheth that Death is inevitable If a man would give all the world he cannot thrust it out of dores It takes whole Armies aswell as one man It scorneth to bee resisted by the Phisitians there is no words no meanes to escape it It is such an enemie as we must grapple with and it will conquer This Nature teacheth Againe Nature teacheth that death is uncertaine A man knoweth not when Death will come to him or when it will lay hold on him or by what meanes it will fetch him out of the world It may fetch him out of the world at any time or in any place and by such occasion as it is impossible for any wit to thinke of before This is in substance all that Nature teacheth And the knowledge of this it is for good use aswell to remember and consider it as to understand it But now I goe on to tell yee what the Scripture teacheth concerning Death for that giveth a perfecter and larger information of the thing then the dimme light of Nature The Scripture then over and above that which Nature sheweth telleth us concerning Death these things First it sheweth better what it is and then It sheweth whence it commeth and what are the causes of it Thirdly it declareth the consequences what follow upon it And lastly and bestly it telleth us the remedie against the ill of Death In all which Nature stumbleth and can doe little or nothing First the Scripture telleth us what it is It letteth us know that it is the disolution of a man not the annihilation It doth not make him cease to bee but takes asunder a while the soule from the body It carrieth the one to the earth and the other to another world so that both continue to bee though they be not united as before The word of God teacheth us that he hath created the world as it were a house of three Stories The middle is this present life where we be And there is a lower place the Dungeon a place of unhappinesse and destruction There is a higher place a pallace of glory According as men behave themselves in this middle roome so Death either leadeth them downe to the place of unhappinesse or conveyeth them up to the pallace of glory and blessednesse This Nature is ignorant of but the Scripture is plaine in The rich man dieth and his soule is carried to Hell the poore man when he died his soule was advanced to Heaven So that Death is nothing but the messenger of God to take the soule out of the body and to convey it to a place of more happinesse or more miserie then can be conceived Secondly the Scripture acquaints us further with the cause of death Philosophers wondred since nature desireth a perpetuitie and continuance of it selfe that man should be so short a time in the world The Scripture endeth this wonderment and tels us that man indeed was made immortall to continue for ever and should not have died but sinne came into the world and by sin death Death is the mother of sinne and of all miserie that by little and little draweth to death I say sinne the first sinne of our first Parents whereby they transgressed that most easie and equall mandate about eating the forbidden fruit That transgression that was the treading under foot the covenant of workes and the disanulling of it that sinne let in Death at a great Gappe and now it triumpheth and beareth rule over all the world Nature cannot tell which way in the world a man should die so soone and that hee that is the Lord of all creatures should bee inferiour to a great number of them in length of life But the word of God unridleth this riddle and telleth us that God made man that hee might and should have lived for ever but Sinne comming and comming in the person of the first man it brought death and made all men mortall and when sinne entred Gods curse came and that working upon us poore and miserable creatures it is the cause that we cannot continue long here It was equall that death should follow sinne for since God made man to obey his will when man had unfitted himselfe for Gods service it was reason that he should have a short continance of life for the longer he endured the more he would abuse himselfe Yee see then two things that the Scripture teacheth concerning death The third thing it sheweth is what followeth after death and that is plaine It is appointed for all men once to die and after death commeth judgement Nature never dreamed of judgement after Death but the Scripture telleth us there is a Judgement after Death Judgement what is that Judgement yee know is a calling of a man before Authoritie a looking into his wayes a considering of his actions a finding out whether hee be a sinner an evill doer and if hee find him so to passe sentence according to his evill deeds When God hath tooke the soule from the body hee takes the soule first
in a carnall and sinfull security wee see then so many of us at least that are children of the light and of the day what cause we have to be awakened and to doe that for others which they will not doe for themselves to bee more earnest in prayer more frequent in humbling our soules for our owne sinnes and theirs that God may lay aside and cast away his judgements and displeasure that either are feared or lie upon us It is not a fearfull thing that when the Lyon roareth the beasts of the Forrests tremble Yet the God of heaven roareth against the world at this day and the proud hearts of men doe not tremble before him Shall the beasts of the Forrests bee afraid of the Lyon more then the poore wormes of the earth of the mighty God of heaven and earth But this is the horrible Atheisme and infidelity that is in the hearts of men that they beleeve not Gods power and justice nor his threatnings I beseech you let every man be exhorted to stirre up his soule to this businesse to awaken himselfe in his owne particular person Consider that there are others that are awake that may bring you sorrow enough bee you awakened to prevent those miseries Sathan is awake to tempt you Bee sober and watchfull saith Saint Peter for your adversary the divill goeth about seeking whom hee may devoure Sathan is busie and watching to make you his prey watch you therefore that you enter not into tentation Your owne Corruptions are alwayes awake The concupisence and depraved disposition of the soule it is awake still to further every evill motion to draw you aside by its tentations Therefore saith the Apostle I beseech you abstaine as pilgrims and strangers from fleshly lusts that warre against the soule Doe as men in warre when they know that they have a waking enemie against them they will be sure to keepe their Watch. Beloved you cannot but know that your corruptions are awake you may perceive it in your sleepes and dreames take heed that you bee not found in a spirituall sleepe that corruption prevaile not over you Besides these the enemies of the Church are awake Heretiques are awake every where to bring men from the faith to pervert the faith of many oh be awake to prevent those Besides others are awaken to ransack houses to destroy Cities oh be awake that you may bee at peace with the Lord of Hosts the God of Armies that hath all power in his hand to keepe you safe Againe secondly consider the evill of this security you are in of this disposition of heart when you cry peace peace to your selves in the middest of Gods displeasure It is an evill disease a spirituall lethargie That disease we know in the body it takes a man with sleepe and so he dieth Oh how many are in this spirituall lethargie in this deepe sleepe of sinne at this day the Lord awaken them It is the more dangerous because it is a senslesse disease A disease that takes the senses from the soule and diseases we know that take away the senses are dangerous for it is not only a signe that nature is overcome by the disease but besides it draweth men from seeking for cure Thus it is with the spirituall lethargie it shewes not only that sinne hath prevailed in the heart that it hath overcome grace and thereupon you have yeelded unto it to your pride and covetousnesse and vanity as those that are subdued under a disease but it hindreth you from seeking the meanes to escape out of it Thou saist saith Christ to the Church of Laodicea that thou art rich and needest nothing and that was the reason shee sought not to Christ. It is our condition we have knowledge enough therefore we care not for the ordinances of God Wee have faith enough and therefore wee care not for increasing it though none of us say thus with our tongues yet most of us beleeve thus with our hearts As David saith of the ungodly man the wickednesse of the wicked saith in my heart So may I say the neglecting of the ordinances the carelesnesse of men in the use of the meanes of salvation saith in my heart that there is abundance of securitie that they are in a spirituall lethargie that leadeth to death As it is an evill disease so it causeth much evill It is that which driveth away the Spirit of God It is the counsell of the Apostle Grieve not the Spirit quench not the Spirit When wee neglect the motions of the Spirit the Spirit withdraweth it selfe Doth not your owne experience tell you this Consider a little what motions you have had how God by the checks of your consciences sometime by secret incitements as it were a spurre upon your hearts hath moved you to dutie and to leave your sinnes How have these moved you you have had purposes it may be to performe these duties to walke in the wayes of God to please him in all things the neglect of these purposes hath driven away the Spirit it may be God now leaveth you to finall hardnesse Againe it letteth in Sathan When the uncleane spirit is driven out hee goeth about seeking rest and finding none at last hee returneth from whence hee went and findeth the house swept and garnished and he entreth in and bringeth seven spirits more worse then himselfe Alas how many men are there that for a fitt in some particulars have altered their course and have thought to become new men yet rushing upon former occasions and temptations to sinne they have growne secure and carelesse and now Sathan hath gotten stronger hold of them with seven spirits worse Nay this is that that drives away Christ and the comfortable influence of his Spirit in the heart The Church in Cant. 5. was asleepe was in a spirituall slumber and Christ goeth away Shee seekes him whom her soule loved but shee could not find him I speake now to those that were awake and are now asleepe their hearts it may be are awake but they walke not with that watchfulnesse and humility of spirit before the Lord as they ought therefore now they are heavy and destitute of the comforts of the Spirit Well they may thanke themselves Christ hath hid himselfe to teach them to be more watchfull And to conclude This is the cause of positive Judgements You know what came upon the old world and upon Sodome and Gomorrah for their securitie And likewise of future Judgements it is that which casteth men from heaven to hell That servant that saith in his heart my Master deferreth his comming and therefore hee eates and drinkes with the drunken what is the issue of it Hee shall have his portion given him with hypocrites where there is weeping and wailing and gnashing of teeth Mat. 24. Here is enough I suppose to awaken you Whensoever the heart of man is held downe with secure
therefore that where there are desires toward God and desires of grace there is somewhat of God formed in that person there is something of grace begun at least the first lineaments thereof are drawne in some kind of truth This is the second Act that Christians should exercise and take speciall care to cherish that they have continuall pantings and breathings of desires toward God their hearts should worke and beate toward him continually But then in the third place there is another thing expressed in the words of the Text and that is these desires are not only according to our Proverbe of wishers and woulders ineffectuall desires desires that are meere gaping to see if the thing will drop into our mouthes or no without any bestirring of our selves but here is joyned with them if wee peruse the words of the Text we shall find it endeavours I have desired thee in the night and I will seeke thee early the soule of a Christian desires God in the evening and his spirit will seeke him early in the morning for those particulars of the time I shall touch by and by but now I only take notice of that third distinct act here mentioned which is our desires must be joyned with inquiries with indeavours to search after God to see if we may grope by any meanes to find him out to learne to know what is the way of his good will and pleasure how we may lead a life that may be acceptable to him and how we may come to the possession and assurance of his favour and be accepted in his sight Except there be endeavours it is a shrewd suspition that the desires are ineffectuall desires and unformed desires and not those that argue any life and truth of grace But when our desires are joyned with these bestirrings of the soule to seeke after God to search him out in his Word in his Ordinances to find his steps and to find his goings and so to maintaine a sweet and holy communion with him that is a sweet act of grace and a certaine ratification and seale of the truth of it But then let me adde the third thing In what height are all these actions to be boyled up or in what manner must we tender these services to God in this kind How must our understandings lay hold upon God and treasure him up in our memories How must our affections and desires worke toward him how must our endeavours be carryed toward God The manner of all these will make this compleat and so make up the full and compleat Character of a Christian in this generall dutie First the soule must be carried intimatly and most inwardly the inward motions and workings of the soule and spirit must bee toward God And therefore the Prophet here expresseth these acts as the acts of the very soule and spirit of a man All outward actions of seeking toward God and making our approaches and addresses toward him they are all such as may be counterfeited a hypocrite may act them There is nothing in the world no shape of any externall thing in the world but a Painter with his pensill can draw the picture of it give a resemblance of the thing and there is no outward action in the world that belongeth to God or to Christianitie but it is possible for a Painter for a base hypocrite to represent them with an artificiall pensill But the inward acts of life that no Painter can imitate a Painter cannot make a picture to have heart and entrailes and lunges to have life and motion and spirits and bloud stirring in the veines all those things a Painter cannot imitate he can make shapes but he cannot put the life into them he can make outward formes but he cannot put the inwards to them Now then this is that intended here all those outward actions must bee animated actions not dead actions actions that have no further bottome then the teeth outwards that grow upon the house toppe a word growing upon the tippe of the tongue that hath no roote in the heart and so for the rest But they must have the roote in the heart and soule of a man that must inwardly be carried towards God And when the heart and soule and spirit of a man all which words are here used by a supernaturall grace that is implanted in them when I say they are thus carried toward God it is an argument of spirituall life that there is some life Secondly they must be carried sincerely not for any by or base respects When a man makes toward any person or thing and professes love to it and doth it not for the thing it selfe but for some by end he doth not love that person he makes to but he loveth that thing for whom he makes to that person As for example A man scrapeth and croucheth and keepes a doe with a man that he never saw or knew one that he is ready it may bee when his backe is turned to curse but yet he will doe this for his almes for his gaine to make a prey a use of him some way this man loveth his almes loveth his prey loveth his bounty but it is no argument of love to the man So it is in this case for a man to make toward God and to seeme to owne him and to be one of the generation of those that seeke his face to addresse himselfe in outward conformitie and many other things by which another may charitably if hee have no other ground judge of him all this is nothing except a man may discerne something that may give him a tast that his spirit doth uprightly and sincerely seeke God that he loveth God for God himselfe that he loveth grace for grace it selfe hee loveth the Commandements of God because they are Gods commandements and because they are beautifull being according to the rule of his Word But otherwise if it be any sinister thing that carrieth a man on toward God it is no argument of the life and truth of grace You know it is so in experience there be many things that move and yet their motion is no argument of life A wind-mill when the wind serveth moveth and moveth very nimbly too yet you doe not say presently that that is a living creature No it moveth only by an externall cause by an artificiall contrivance it is so framed that when the wind setteth in such and such a corner it will move and so having but an externall Moter and cause to move and no inward principle no soule within it to move it it is an argument that it is no living creature So it is here if a man see another move and move very fast in those things which of themselves are the wayes of God see him move as fast to heare a Sermon as his neighbour doth is as forward and hastie to thrust himselfe and bid himselfe a guest to the Lords Table when God
your selves with these things And particularly concerning the Female sex because the Apostle here applieth it to them and saith of them as well as of men that they are heires Co-heires of the same inheritance this therefore is to be applied to them for when the Apostle makes distinction of outward conditions in Gal. 3. 28. hee putteth in this Male and Female and of these and those hee saith all are one in Christ no difference for the Female at first were made after the same Image that the Male were Hee made them Male and Female in his owne Image Gen. 1. 27. Both sorts have the same Saviour and are Redeemed by the same price A woman said My soule rejoyceth in God my Saviour they are both sanctified by the same Spirit the Apostle saith that when an unbeleeving Husband is knit to a beleeving Wife the husband is sanctified by the wife as well as in the other case the Wife is sanctified by the Husband And this my brethren giveth a checke to the undue the unjust censure that many doe give to this weaker vessell that this Sex is as it were the imperfection of nature and I know not what I will not stand upon it as most unworthy the confutation But for the Sex it selfe it is a particular consolation against that matter of griefe which it might conceive through Eves first sinne not onely in sinning her selfe but in taking Sathans part to tempt her Husband whereupon followed subjection to the Man and likewise paine in travell and bringing forth of children But notwithstanding saith the Apostle of that Sex they shall bee saved if they continue in faith and charitie and holinesse with sobrietie So that you see they have a right too And the truth is that God hath graciously dealt with them in making them the meanes of bringing forth the principall ground of this right of the one and of the other which is the Lord of life the Saviour of the world who was borne of a Woman Now this Sex is to comfort themselves in this that notwithstanding there bee some differences in outward condition yet they are made partakers of the greatest and best priviledge alike joynt heires of the grace of God I find but two things that in Scripture are exempted from that Sex two priviledges one to have jurisdiction over the Husband another publikely to teach in the Church of God But yet notwithstanding marke a kind of recompence made for this The former is but particular betweene Husband and Wife but in lieu thereof a Woman may reigne over many men yea over Nations Queenes shall bee thy nursing mothers saith the Prophet Isaiah to the Church And for the later to recompence that they may bee and have beene endued with the gift of prophesie so that wee see how God doth every manner of way incourage them One word more concerning men and so I will conclude this point Namely admonition to them answerably to respect the other Sex as those that are Co-heires with them and therefore while they live according to their places according to their gifts according to the bond of relation that is betweene them to respect them and to shew the same when they are dead by a decent comely Funerall and maintaining their credit and giving of them their due praises Thus much for the Text. And now my brethren give mee leave I beseech you to steppe a little further and to speake a word concerning this object before mee Howsoever I am not over-forward at any time to speake much on such occasions yet at this time I suppose I should doe much wrong to the partie in concealing those things that are meete to be made knowne to the honour of that God who bestowed those excellent endowments upon her and also injurie to those that knew her I doe not feare to be accounted a flatterer by any that heare mee and if any else shall imagine any such thing it may it must needs bee their envie in that they censure what they know not My feare is lest those that did know her should thinke that wrong is done to her by that little that shall be spoken for enough cannot be spoken of her You see here a blacke Herse before you a body in it deprived of life and within these few dayes animated by a divine soule now as we have just cause to beleeve glorified in heaven The body of Mistris I. R. in regard of Mariage being the Daughter of Master I. B. a Gentleman in C. It seemed that as God endowed her with excellent parts every way so shee had good education Shee was married to Master I. R. a grave prudent man that lived in the fore-named place who had beene twice Major there and long continued Alderman still relyed upon when any matter of employment was to bee performed and therefore oft chosen to be a Burgesse of the Parliament out of that Corporation In the beginning of her mariage shee attending to the Word as Lydia did God was pleased to open her heart and that specially under the Ministrie of a reverend Pastour now some yeares with God faithfull painfull powerfull in his place while he lived who yet liveth in the many workes hee published in his life time I say by his Ministrie being wrought upon she wonderfully improved the grace that was so wrought in her and used all meanes for the growth thereof by continuall applying her selfe to the publike ministrie of the Word conscionably on the Lords day frequently also on other dayes both in that Citie and in this also whither she came oftentimes upon sundrie imployments both while her Husband lived and likewise since she hath beene a Widow which hath beene about the space of five yeares Now I say as shee did thus helpe on the growth of grace by this publike meanes so also by private diligently reading the Word not contenting her selfe with a coursorie reading it over by taske as some doe but shee had a Paper booke by her and in reading would note downe particular points note speciall duties that belonged to such and such persons to Magistrates to Ministers to Husbands to Wives to Masters to servants Generall duties that belonged to Christians as they were Christians and that in such a manner as if so bee they had beene the Common places of some young Divine And here by the way let me tell you what my selfe have seene of an Alderman of this Citie some while dead who left behind him Volumes of bookes written with his owne hand his manner was first he would reade and after that he would walke up and downe and meditate upon what he read and write downe the summe and particulars of it as he conceived by which meanes hee made himselfe excellently skilfull as in Divine so in humane learning Thus did this grave Matron hereby she came to much knowledge shee gathered also many signes whereby she had evidence of the truth of grace and
the Holiest and dearest servants of God are exercised with and divers of these doe make them many times mourne exceedingly and to cry one while O wretched man that I am and to groane out another while Woe is mee that I am constrained to live in Mesech and to have my habitation in the tents of Kedar of all these miseries Death is the end to Gods servants And so also it is an entrance into happinesse for albeit their bodyes rot in the Grave and bee laid up in the Earth as in Gods store-house untill the last day yet the soule forthwith even in an instant comes into the presence of the ever-living God of Christ and of all the Angels and Saints in Heaven the spirits of just men made perfect to Abrahams bosome to bee with Christ quanta haec felicitas What greater happinesse It was much that Moses obtained to see the back-parts of God but how much greater favour is it to see him face to face to have eternall fellowship with God the Father with Christ the Redeemer with the Holy Ghost the sanctifier The knowledge of this benefit of Death makes the face of it comfortable to Gods servants and causes them to strive with their owne naturall weaknesse that so they may even long for their day of dissolution But now against this point divers Objections may be alledged For first the Apostle Paul sayes that Death is the wages of sinne And else-where hee stiles it Christs enemie the last enemie that hee shall subdue is Death How should not death then be rather a day of misery to bee trembled at then a day of happinesse to bee longed for To this I answer that wee are to distinguish touching Death for it must be considered two wayes First as it is in its owne nature Secondly as it is altered by Christ in the first sence it is true that Death is the wages of sinne and the very suburbs and the gates of hell But in the second taking of Death it ceases to be a plague and becomes a blessing inasmuch as it is even a doore opening out of this world into Heaven Now the godly looke not upon Death simply but upon Death whose sting and venome is plucked out by Jesus Christ and so it is exceeding comfortable But then secondly it is objected that wee reade of many that have prayed against death as namely first David Returne O Lord saith he and deliver my soule oh spare mee for thy mercyes sake for in death there is no remembrance of thee Secondly Hezekiah when the message of death was brought to him Thirdly Christ himselfe Father if it bee possible let this cup passe from me To all these I answer first touching Daâ—…d that when he composed that sixt Psalme hee was not only gâ—…vously sicke but also exceedingly tormented in mind for he wrestled and combatted in his conscience with the wrath of God as appeares by the first Verse of that Psalme therefore wee must know that hee prayed not simply against Death but against death at that time in asmuch as the comming of it was accompanied with extraordinary apprehensions of Gods wrath for at another time hee tells us that hee would not feare though hee walked through the valley of the shadow of Death And the like I say touching Hezekiah that his prayer proceeded not from any desperate feare of Death but first that he might doe more service to God in his Kingdome And with such a kind of thought was Saint Pauls desire of dissolution mingled Secondly hee prayed against Death then because he knew that his death then would be a great cause of rejoycing to evill men to whom his reformation in the State was unpleasâ—…ng Thirdly because hee wanted issue God had promised before to David that there should not faile a man of his seed to sit upon the throne of Israel so that his children did take heed 〈◊〉 their wayes Now it was a great discomfort to him to die childlesse for then he and others might have thought that he was but an Hypocrite inasmuch as God had promised issue to all those Kings that feared him and for this cause God heard his prayer and after two yeares gave him a sonne Maâ—…asseh by name And so I say the same touching our Saviour Christ that hee prayed not against Death as it is the separation betwixt Body and Soule as appeares by what the Apostle saith that hee was heard in that hee feared for hee stood in our roome and became a Curse for us it was the Curse of the Law which went with Death and the unspeakable wrath and indignation of God which hee feared and from this according to his prayer he was delivered But thirdly wee see in most good men a feare of Death and a desire of life and I my selfe may some godly man say doe feele my selfe ready to tremble at the meditation thereof and yet I hope I belong unto God I answer that there are two things to bee considered in every Christian Flesh and Spirit Corruption and Grace and the best have many inward perplexities at times and doubtings of Gods favour Now it is a truth which our Saviour delivers that the spirit is willing but the flesh is weake And as in all other good purposes there is a combat betwixt the flesh and the spirit so is there in this betwixt the feare of Death and the desire of Death sometime the one prevailes and sometimes the other but yet alwayes at last the desire of Death doth get the victory Carnall respects doe often prevaile farre with the best care of wife children and the like Thâ—…se are their infirmities but as other infirmities die in them by degrees so these also at last are subdued and the servants of God seeing clearely the happinesse into which their Death in Christ shall enter them doe even sigh desiring to bee clothed upon with their house which is from Heaven Here then is a good Marke by which we may know our selves to be Gods servants viz. by the state of our thoughts and meditations touching Death I will so deliver it as may bee most for the comfort of those that truly feare God I demand therefore of thee Dost thou know that the confident and comfortable expectation of Death is the worke of the Holy Ghost in Gods servants Dost thou desire unfeignedly that the same may bee wrought in thy heart Dost thou labour to know what happinesse comes by Death to those that feare the Lord Dost thou grieve at thine owne weaknesse to whom the thought of Death is sometime troublesome and unsavourie Dost thou pray the Lord so to assure thee of his favour in Christ that death may bee desired before it comes and welcome when it is come Dost thou when thou hearest this speech of Simeon wish that thou wert able to use the like words with the like resolution Surely
sinne and corruption still remaine upon the sould Indeed as soone as the Spirit of grace quickens the soule the soule presently hates all sinne and begins to shake off these fetters of sinne and corruption and shakes them off by little and little but I say it shakes them not off all at once In this spirituall Resurrection sinne indeed receives a deadly wound but yet it is not wholly abolished In the spirituall Resurrection sinne is like a beast whose throat is cut that lies striving and strugling for life so sinne hath life in it but yet it hath a deadly wound therefore remember to thy comfort that that will bee true here betweene the power of grace and the remainders of sinne that is affirmed of the house of Saul and the house of David 2 Sam. 3. 1. there was long warre betweene them But the house of David grew stronger and the house of Saul waxed weaker and weaker So it will be betweene sinne and grace sinne will grow weaker and weaker and grace stronger and stronger But yet the weake Christian may object further but I feele the spirit so weake in me and the flesh so strong in me that I am afraid the flesh will prevaile and so I shall returne againe to my naturall estate To this I answer remember that this is contrarie to the nature of a true Resurrection to returne to death againe for at the last Resurrection the bodyes that are raised shall be immortall never to die againe so here those soules that are quickned to the life of grace they are raised to a durable immutable immortall estate never to die againe That which Christ saith of those that shall bee accounted worthie to attaine the second Resurrection the Resurrection of the body it is true here also hee saith those that shall be accounted worthy of the world to come of the Resurrection to life they shall never die for they are as the Angels of heaven Luke 20. 35 36. Those that partake of that Resurrection can never die so here those that partake of this spirituall Resurrection to the life of grace they shall never die this Resurrection to the life of grace it shall continue in them For the Spirit of grace when he once commeth into the soule and quickens it it continues there and remaines there for ever it is as a Well of water springing up to eternall life as Christ speakes Ioh. 4. 14. Whosoever shall drinke of the water that I shall give him shall never thirst but the water that I shall give him shall bee in him a well of water springing up to everlasting life Now wee know a streame of water is of a vanishing nature yet if it bee nourished with a continuall Fountaine that can never be drie the streame will continually runne so it is with the streame of grace in the soule it is nourished with a continuall fountaine such a one as can never be dried up Thus you see here is comfort against sinne against the death of the soule Those that are united to Christ by faith they may be assured that Christ will be to them a Fountaine of spirituall life Secondly here is comfort against the death of the body against naturall death If thou be united to Christ thou needest not to feare temporall death remember that though the body bee dead beecause of sinne yet the spirit is life as it is Rom. 8. 10. The body that is dead that is it is mortall and subject to death because of sinne but the spirit the soule that liveth it passeth from the life of grace here to the life of glorie Yea and the body too that is laid in the Grave notwithstanding shall be raised againe by the quickning power of Christ. Remember Christ is thy head and therefore hee being risen from the dead thou shalt not perish You know as long as the head of the naturall body is above the water none of the members of the body can be drowned so it is here as long as Christ is risen none of his members can be held captive in the Grave Remember Christ is the first fruites of the dead the first fruites of them that sleepe therefore his Resurrection may bee a pledge and an assurance to thee of thy resurrection As wee have borne the Image of the earthly saith the Apostle so wee shall beare the Image of the heavenly 1 Cor. 15. 49. As wee have borne about us these corruptible bodyes so when we rise againe we shall rise with immortall and incorruptible bodies and live a glorious life with Christ and so be made conformable to Christ our head therefore feare not the death of the body Remember that Death can destroy nothing in thee but sinne therefore feare not This consideration may comfort us as against our owne death so against the death of our friends Let us therefore receive comfort hence as Martha in this Chapter I know that my brother shall rise againe in the Resurrection at the last day and that did comfort her But here this question may bee demanded but is not this Resurrection of the body a benefit common to the wicked are not they partakers of this benefit from the resurrection of Christ as well as the godly shall not they be raised and quickned as well as the godly by Christ his Resurrection To this I answer that this Resurrection of the body to life it is a benefit proper to the faithfull to the true members of Christ for though unbeleevers and wicked persons shall bee raised up againe yet By a different cause And to a different end I say first by a different cause the wicked that are out of Christ cannot have any benefit from the Resurrection of Christ because they are out of Christ therefore they shall bee raised indeed but not by a quickning power flowing from the resurrection of Christ but by the divine power and command of Christ as a just Judge and they shall bee raised by vertue of that curse pronounced in Paradice Gen. 2. In the day thou eatest thou shalt die the death that includes eternall death therefore this curse must be executed upon them and therefore they most rise out of the Grave againe that body and soule may die eternally but the faithfull members of Christ shall bee raised by the quickning power of Christ as their head and Saviour Againe as the wicked shall be raised by a different cause so to a different end for they shall not be raised to life to speake properly that state is stiled eternall death therefore their Resurrection is stiled the resurrection of condemnation Ioh. 5. 27. they that have done good shall come forth to the resurrection of life and they that have done ill to the resurrection of condemnation they shall not rise to life but to eternall death but the godly only shall attaine this Resurrection of life and therefore they only are stiled the sonnes of
let not the allurement of vaine objects and vain companie let not the appetite and desire of base pleasures drive these thoughts out of your heads but examine your owne hearts whether you partake of the first Resurrection or no. Deceive not thy owne soule for though conscience may now sleepe thou mayst thinke thou art in a good estate yet let me tell thee the time will come when thy conscience will awake that if thou continue to wallow in any one sin if there be no change in thee in thy life in thy heart if in stead of growing better thou grow worse and bee hardned more and more in sinfull courses thy conscience will tell thee to thy face thou art a dead man thou hast no part in Christ for Christ is the Resurrection the Fountaine of spirituall life thou hast not yet attained the first Resurrection to the life of grace and therefore if thou goe on in this course thou shalt not attaine to the second Resurrection to the life of glory So much for that Use. The third and the last Use of the point is for exhortation and direction If now upon examination thou find that thou hast not yet attained to this spirituall Resurrection then let me counsel thee to give no rest to thy soule till thou hast attained it for remember that this is the first step to heaven and if thou set not the first steppe to heaven surely thou shalt never come thither As the Resurrection of Christ was the first degree of his exaltation so this spirituall Resurrection that we have spoken of it is the first degree of a Christians exaltation therefore get this in the first place yea get this and all will follow If thou attaine this thou maist be assured of the second Resurrection also to the life of glory Remember that Christ by raising himselfe from the dead by his owne power declared himselfe to be the eternall Sonne of God Hee was declared mightily to bee the Sonne of God by his Resurrection So if thou canst by a power and vertue drawne from Christ rise out of the grave of thy sinne then thou shalt declare thy selfe to bee the member of Christ the Sonne of God the daughter of God therefore labour to attaine this first Resurrection But here this question may be demanded but by what meanes now doth Christ convey this spirituall life to his children and how shall I get to bee partaker of this Resurrection by what meanes shall I attaine this first Resurrection to this spirituall life To this I answer briefly that by the same meanes by which Christ workes faith in the soule by the same meanes hee raiseth a sinner to life for he that beleeveth liveth and he that liveth beleeveth hee that beleeveth is raised to life therefore by the same meanes that Christ workes faith by the same meanes he raiseth a sinner to life Therefore the outward meanes is the Preaching of the Word the inward the Spirit of grace By such meanes as Christ will raise the bodies of the dead at the last day by the like meanes hee now raiseth the soules of those that are dead in sinne Now Christ will raise the bodyes that are now dead in the Grave at the last day First by his voyce Iohn 5. 28 29. and by the sound of the Trumpet 1 Cor. 15. 52. The Trump shall sound and the dead shall be raised incorruptible And hee shall raise them by his quickning Spirit So by the like meanes Christ now raiseth our soules that are dead in sinnes therefore if thou desire to bee raised out of the grave of sinne let me counsell thee First to attend diligently to the word of God upon the preaching of the Gospell The word of Christ is a quickning word as Christ saith Ioh. 3. 63. My Word is spirit and life The voyce of Christ is a quickning voyce as Christ by his voyce raised Lazarus out of his Grave when Christ said to Lazarus Come forth presently Lazarus quickned and came forth so the voyce of Christ in the ministerie of the Word hath a quickning power to raise sinners from the death of sinne therefore when the Ministers crie aloude and the Prophets lift up their voyce as a Trumpet then hearken Secondly be frequent and fervent in Prayer for the Spirit of of grace and of Christ before thou heare pray and after thou hast heard pray that the Spirit of Christ may accompany his Word that so this may be a meanes to awaken and to quicken thee out of thy naturall estate and to raise thee out of the death of sinne Thou must pray to God to give thee a hearing eare and a beleeving heart that so the sound of the Word may not be as the sound of a Trumpet in the eares of a dead man but that thou mayst be quickned by the voyce of Christ. And though thou have continued a long time in thy sinnes yet bee not altogether discouraged remember that Christ is able to raise thee though thou have continued never so long in thy sinnes for hee that was able to raise Lazarus that was dead and buried and now stinking in the Grave he is able to raise up thee also In the last place in one word if upon examination thou find thou have attained to this spirituall Resurrection then here is a ground of exhortation To humilitie thankfulnesse Here is a ground of Exhortation to Humilitie and Thankfulnesse to joyne them both together because they usually goe together the proud person is alway unthankfull and the humble man is alway a thankfull man Now if thou have attained to this Resurrection thou hast great cause to be humble and to bee thankfull First thou hast great cause to bee humbled because thou hast nothing but that thou hast received thou hast great cause to bee humbled because thou puttest not any hand to this worke no more than the dead body of Lazarus could helpe to the raising of him No more then a creature being nothing can helpe to its owne creation no more can a sinner helpe forward this worke of his Resurrection therefore thou hast cause to be humbled for not putting the least helping hand to this worke it is wholly supernaturall Therefore let not any one arrogate any thing to the power of his free-will but remember the worke is wholly supernaturall Secondly as we have cause to be humbled so to be thankfull too doe but consider the desperate and dangerous estate of sinne whence thou art raised and then make thy humble confession with the Israelites when they brought their first fruites before God Deut. 26. 5. A Syrian ready to perish was my father hee went into Egypt with a few and became a Nation mightie and populous and the Lord brought him out of Egypt with a mighty hand and an out-stretched arme with terrour and signes and wonders and hath brought us to this place and hath given us this Land even a Land flowing with
milke and honey The like deliverance the Lord hath wrought for thee therefore bee thankfull and make thy thankfull acknowledgement with the Psalmist Psal. 115. Not unto us but to thy Name give the glorie And then desire God as he hath by his mercie brought thee to the Kingdome of grace so by his power to preserve thee to the Kingdome of glorie And desire Christ as he by his quickning Spirit hath made thee partakers of the first Resurrection to the life of grace so to make thee partaker of the second to the life of glorie FINIS DEATH IN BIRTH OR THE FRUITE OF EVES TRANSGRESSION GEN. 3. 16. Vnto the woman hee said I will greatly multiply thy sorrow and thy conception In sorrow thou shalt bring forth children REVEL 12. 2. And shee being with child cryed travailing in birth and pained to be delivered LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. DEATH IN BIRTH OR THE FRVITE OF EVES TRANSGRESSION SERMON XXXVI GEN. 35. 19. And Rachell died IT is a statute law of God that all both men and women must die The causes for which it pleased Almightie God to leave the bodies even of his dearest children under the power of Death to be returned to dust are many First for the manifesting his truth according to that ancient threatning mentioned Genesis 3. 19. Dust thou art and to dust thou shalt returne Secondly for the manifestation of his power that by death hee may translate his chosen servants to life Sinne it was that brought Death into the world and God will shew his strength in this that Death shall be the utter abolishment even of that very thing which brought it first upon us and made us all lyable to it If there had not beene Sinne there should not have beene Death and now God will that in those that are his the Kingdome and being of sinne shall utterly be destroyed the head of Goliah shall be cut off with his owne sword and sinne shall bee extinguished by that which it selfe first procured Thirdly God subjects his children to this course that by it they may the better conceive what inestimable benefit they reape by Jesus Christ. When they doe thinke upon death as it is an enemie they cannot chuse but feare it Nature affecting a continuation and preservation of it selfe cannot chuse but loath and abhorre it Now then if Death being changed be so fearefull well may wee conclude that it would have exceeded in terrour if it had continued as at the first it was that is a gate and passage to everlasting torment in hell fire If the very sight of the Serpent afright us now the sting is out what would it have done if the sting had still remained Hereby then Almighty God would have us learne how deepely we stand ingaged to him for his mercie who by his Sonne Jesus Christ hath freed us from so great miserie Lastly the law of Death seizeth upon the very elect children of God that they may bee thereby made conformable to their head Christ Hee was as the wheat-corne which except it fall into the ground and die abideth alone Death was his passage the same must bee ours also The way of the tree of life is kept with the blade of a sword shaken under the stroake whereof we must first come before wee can hope for any entrance into Paradise as we see here it is sayd of Rachel she dyed And Rachel dyed I will not stand upon any division of the words but will God willing unite them together at this time in this discourse I conceive it is not altogether impertinent in the handling of these words of my Text to shew you the occasion of Rachels death what shee was and for what shee stands recorded in the sacred Scriptures Rachel was one of Labans Daughters and one of the Wives of Iacob Questionlesse shee was a good woman though in somethings faulty But the imperfections of the holy people of those times are neither to bee blazed abroad as though wee tooke pleasure in discovering their shame nor to bee followed neither as though by their doing this or that were a sufficient plea for us that were to draw bloud not milke out of the breasts of the sacred Scriptures and is a thing which for my own perticular were the cause never so just I doe from my soule abhorre and detest First of all then shee is recorded to have beene fruitfull by whom Iacob had two sonnes Ioseph and Benjamin and by her and Leah his other wife God accomplished his promise that Hee made to Abraham that his seed should be as the starres of Heaven which teacheth us that The fruitfulnesse of the wife is to bee reckoned as a blessing and to bee earnestly sought by prayer from Almighty God It is that blessing which God promiseth to the man that feares him and puts his trust in him That his Wife should bee as a fruitfull Vine and his Children they shall stand as Olive branches round about his table Psal. 128. 3. And in the precedent Psalme Loe Children are an heritage from the Lord and the fruite of the wombe are his reward happie is the man that hath his quiver full of them In former times barrennesse was accounted for a shame and reproach When God would punish Abimilech about Abraham and Sarah his Wife it is sayd that hee closed up all the wombes in the house of Abimilech Gen. 20. 18. And when God would blesse Iobs last dayes more than his first hee gave him seven sonnes and three daughters as an addition to his happinesse and as so many emblems of his grace and favour towards him In the rehearsing of the lives of the Fathers before the Flood you shall finde especially in Gen. 5. sundrie times thus such and such a one lived so many yeares and begate sonnes and daughters What was the blessing upon the first couple was it not this bee fruitfull and multiply Gen. 1. 28. What blessing gave the friends of Rebecka at her departure was it not this bee the mother of thousands and millions Gen. 24. 60. What was the manner of Gods blessing the Iewes after their returne from the captivity was it not this that their streets should be full of boyes and girles Zech. 8. 5. This being so it may serve for a two fold Use First it discovers the wretchednesse of their fault who grudge and repine at the increase of children as a burthen Some there are that prescribe to God how many children hee should bestow upon them and would set him downe a stint that they would not by any meanes have him exceed which argues a most miserable and a most faithlesse minde For whence is this feare of increase before it come and whence is this repining at it when it is come but from some distrustfull opinion or other that they conceive either of their inabilitie to maintaine them c Let me say
of this sweetnesse of mercie as a precious oyntment and become good examples unto others and improve the gifts and abilities which God had given them to the same purpose Shee was not onely mindfull of those at home but her goodnesse extended to the Saints abroad And not in respect of Nature onely because they were come into the Countrey where shee was borne I speake now of those that live in distresse and exile of the Palatinate and Germany but in respect of Grace Shee was wondrous industrious and laborious to procure all the meanes that might bee to send over to helpe them and even refreshed the bowells of the Saints that I may truly say the loynes of the poore blessed God for her in many places In what place hath shee lived and hath not left a savour behinde her nay almost in what company hath shee conversed but this particular dutie hath been as a precious oyntment to sweeten the conversations of all that were about her and to worke in their mindes a vertuous intention and propensenesse to this dutie Beloved here you have her in her carriage and example What shee was in her behaviour towards her Husband and her Children I need not speake there are enough can witnesse it shee carried her selfe as became Wife to him and a helper of the servants of Gâ—…od with prayers and desires and often provocations and incitings that way But for her Children shee seem'd to undergoe a second travaile with them till Christ were formed in them being full of earnest desires and petitions for the working of Grace where it was not begun and for the perfecting thereof where it was newly entred Shee rejoyced exceedingly in any expression of good and more for that of Grace then any other inclination or respect Beloved this was obvious and common to all and any man might take speciall notice thereof dayly and observe it constantly In her servants as there appeared the mere grace in any so much the more respect she extended towards them In the poore as shee perceived the more grace in any the more reliefe they received from her c. 〈◊〉 say nothing what in all this shee suffered those that were acquainted with her disease know what paines shee under-went in respect of her bodie and with what patience shee submitted to the hand of God in all things And many know the wrong shee endured from the World for her desire and care to doe good when she obtain'd opportunitie Some thought her over-bold some to busie others thought her proud and vaineglorious because of her often frequenting of company and speaking openly for the provoking of others to the exercise of goodnesse The Lord smite their hearts that are guilty of mis-judging that which wee are to suppose in respect of her forward disposition is this Shee was naturally of a free spirit which being sanctified with Grace and sharpned with love and zeale for the glory of God made her the more resolute and familiar in frequenting good company not to magnifie her selfe by their societie but that her continuall conversation with them might give her the better occasion to incite and stirre them to goodnesse Let those that are guiltie of misprision leave to censure her Vertues and convert them into an example for themselves to walke in if they doe not the neglect will loade their soules with more woe for such contempt then shee hath received joy for her labour What concern'd her in her sicknesse briefly I have not much to say in that they which were about her dayly know more then I can relate Shee did not onely expresse a satisfaction and assurance of heart that her reconciliation was made with God in Christ but besides that a willingnesse and desire to bee dissolved for that reason that shee might hee with Christ. A Minister that was with her asking how shee that had a Husband and Children enjoying an estate and 〈◊〉 other comforts could be willing to forgoe so many blessings and exchange them all for death She from that inward sence and perswasion of Gods love to her in Christ concluded my Husband is deare and my Children are deare to me but Christ is dearer Therefore I am willing to forgoe Husband and Children and all the contents you can number in this life that I might live with Christ to partake of greater felicitie then this world can afford me And now the Lord Jesus hath received her into his owne protection and satisfied her expectation with the performance of his love But wherefore have wee spoken all this what that wee might adde any praise unto the dead no But to quicken those that are living and incite them to the like dutie Some may thinke it impossible there should be such activenesse in doing of good and such unweariednesse in performing of the acts of mercy and where say they shall we find such an example you have it before your eyes and know that examples will rise in judgement against you and condemne you as well as precepts If you follow them not while they invite you The Text saith Doe good to all especially to the houshold of faith And here is an example before our eyes of one who tooke her time and opportunitie to doe good to all especially to them of the houshold of Faith Goe thou and doe likewise FINIS DEATH PREVENTED OR MORTALITIE CHANGED LAM 3. 58. O Lord thou hast pleaded the causes of my soule thou hast redeemed my life JOB 33. 29. 30. Loe all these things worketh God oftentimes with man to bring backe his soule from the pit to bee enlightned with the light of the living LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. DEATH PREVENTED OR MORTALITIE CHANGED SERMON XL. JOB 14. 14. All the dayes of my appointed time will I waite till my change come THis Booke of Iob comprehends the History of a good man and of his many tryalls Though goodnesse deliver from Hell yet it privildgeth not from temptations or crosses yea the more eminent Holinesse is many times the more it is exposed to sharpe and manifold assaults Iob is set upon on all sides he found the Divell a sore enemie and his great estate a suddaine shipwrack his Children in a moment crusht to peeces Hee had but three Points of Land to looke at in this troublesome sea and every one of them seemed rather to augment then to lessen the storme His Wife whose breath should have sweetned and eased his griefe was an impatient vexation His friends whose counsells and compassions should have beene an easie harbour and tender reliefe they became his bitter and censorious judges Yea his God who by his owne testimonie hee served and feared with singular uprightnesse and whose bowells are ever tender and compassionate to such and upon whose gracious acceptance hee thought to quiet and anchor his troubled spirit yet anon he seemed not onely a stranger but an enemie and this went deepe that even Mercie it selfe seemed cruell and
my glorie Wicked men see his glory what priviledge then betweene them and the godly It is true indeed wicked men see the glory of Christs person and they shall see and feele the glory of his justice but the godly see the glory not onely of his person not onely of his justice but the glory that no wicked man ever shall see the glorie of his Mercie and goodnesse and grace here is the difference God getteth himselfe glory upon Pharaoh in drowning of him but God getteth himselfe the glory of his Mercie in Israel in saving them in the bottome of the Sea so the godly they see the glory not onely of the person of Christ and that is infinite and surpasseth apprehension but they see the glory of his Mercie of his eternall goodnesse and they see it so as to bee like him to be translated into that glory to get a part and share of it as much as they are capable of they make themselves all glorious with his glory and shine with his brightnesse and beauty Alas brethren all the sight we can get of Christ in this world it is like the sight of the blind man that Christ cured hee bad him looke up and lift up his eyes and he saw men walking as trees an imperfect sight so wee have here but an imperfect glimpse of Christ we see him through a glasse through the Word and Sacraments and these meanes that he hath appointed an imperfect sight till Christ give us a cleere sight and makes us see perfectly and this is in the day of his returne All the sight and vision of Christ in this life it is but to see him in a glasse saith the Apostle as in a looking-glasse but then we shall see him face to face wee shall see him as he is What difference there is betweene the shadow in a glasse and the face it selfe so much difference there is betweene the sight of Christ here and hereafter when we shall see him as he is when we shall see him with open face and not in a mirrour Therefore let this incourage us and stirre up our hearts to expect and waite for the comming of Christ with vehement and daily prayers with fervencie of spirit with the Church and the Bride and the Spirit to say Even so Amen Come Lord Iesus FINIS The coherence Devision of the words Propos. 1. Every man in the world is Gods Steward Proved 1. By what every one receiveth from God 2. By what God expects from every one Psal 24. 1. mâ—…n doe not waste his goods 2. That they doe not abuse them to ill ends Luke 19. 27. Iames 4. 3. 3. To doe him Homage Acts 10. 33. 3. To returne him fruit Matt. 21. 33. Vse Two things required of a Steward 1. Dispensation Rom 1. 3. 4. Rom. 1. 14. 1 Tim. 5. 8. 2. Right ordering of his dispensations Luk. 12. 42. 1. Faithfully Heb 3. 5. Exod. 32. 19. 2. Wisely Rom. 8. 7. 1 Tim. 3. 17. Gen. 18. 19. Propos. 2. All Gods stewards must give an account Two dayes of reckoning 1. In this life By the Word Gen. 3. 11. 1 King 19. Mar. 3. Acts 2. By the Rod. Iob 33. 14. Mic. 6. 9. Iob 33. 19. 1 Cor. 11 30. Psal. 31. 5. 2. After this life A necessitie of a day of judgement 1. In respect of God his decree Acts 17. 31. Isa. 46. 10. His honour Eccles. 3. 16. 2. In respect of the Saints 2 Thes. 1. 5. For the manifestation of their innocency For the reward of their workes Mal. 〈◊〉 1â—… 18. 3. In respect of the wicked For the manifestation of Gods righteous proceeding against them Rom. 2. 5. For the persecting of their punishment Why God is said to call all men to an account 1. Because he will proceed in particular Job 27. 18. Jam. 5. 1 2 James 4. 3. Mat. 16. Mat. 5. 22. Mat. 15. 19. 2. Because he will proceed by method and order Psal. 50. Psal. 51. Rom. 7. A direction in the exercise of repentance 3. Because he will proceed by books Dan. 10. Rev. 20. Ioh. 12. 48. Ier. 17. 1. 4. Because God will exact of every one according to what he hath been trusted with Luke 12. 48. Vse 1. For confutation Atheists in the Church 2 Pet. 3. Vse 2. For instruction 1. Not to judge others Rom. 14. 10. 1 Cor. 4. 5. 2. To judge our selves here A twofold reckoning to be made here 1. Reckon with our selves Jer. 8. 6. Lam. 3. 39. Psal. 4. 2. Reckon with others 2 Sam. 12. 3. Acts 20. 26. Iames 5. 3. 3. To Exercise daily repentance Acts 17. 31. 4. To get an interest in Christ. Rom 8. 1. Exod. 25. 21. 5. To lead a holy conversation 〈◊〉 Pet. 3. 11. 2 Cor. 5. 〈◊〉 Acts â—…6 15 16. Vse 3. For Comfort James 5. Heb. 9. 27. The Coherence The meaning of the words The devision of the words Obser. 1. The death of others is a just occasion of Mourning Gen. 23. 2. Gen. 27. 41. Gen. 50. 10. 2 Sam. 25. 1. Zach. 12. 10. John 11. Act. 20. 38. Reas. 1. Reas. 2. Ier. 5. 3. Vse Object Answ. A twofold distemper in mens affections 1. 2. 1 Thes. 4. 13. Deut. 14. Observat. 2 Death the end of all men Iob 3. 14. Zach. 1. 5. Reas. 1. In regard of Gods decree Heb 9. 27. Reas. 2. In regard of the matter whereof men are made Job 13. 12. Reas. 3. In regard every man in him hath the cause of death Object Hâ—…b 11. 5. 2 King 2. 11. Answ. 2. Obiect Joh. 11. Answ. Rom. 8. 38. Matt. 22. Vse 1. Make account of it for ourselves The benefit of the particular application of death to a mans selfe 1. Sin will be made more odious Rom. 5. â—…1 2. The truth and justice of God will bee the more acknowledged 3. Death will be the better prepared for Job 14. 14. Three things wherein there is to be a particular application of death to a man 1. In matter of sinning Acts 5. 2. In redeeming of the time of life 1 Cor. 10. 35. Heb. 3. 13. Gal. 6. 10. 3. In the manner of our conversation Vse 1. In respect of the death of others 1. To moderate our mourning for the death of others 2. To improve the life of others Obser. 3. It is the duty of the living to lay to heart the death of others Reas. 1. 1. God is glorified by it Psal. 28. 5. Reas. 2. Our selves are benefited by it 2. Thereby we come to see the certainty of death 2. Thereby we come to see the nature of death The proper worke of death 1. To separate the body from the soule 2. To separate a man from his estate 3. To separate a man from his friends Gen. 23. 2 Sam. 1. 9. 1 Cor. 7. 19. 3. Thereby we come to see the end and cause of death 1 King 14. 13 2 Chro. 34. 28 Isa. 57. 1. Ezek. 9. 4. 5. Vse 1. For reproofe of the genetall neglect of this duty Vse 2.
Attendants 4. Administration 5. Saints 2 Thes. 〈◊〉 â—…0 Christ is God 〈◊〉 Ioh. Isay 9. 6. Christ a great God Vse 1. Comfort to Gods children 2. Terrour to the wicked Object Answ. Comfortthat Christ the Saviour is Iudge Act. â—…7 31. Doctr. Every Christian so to live as expecting the appearing of Christ. Luke 2. 36. Phil. 3. 20. Jude 21. 2 Pet. 3. 14. Observat. 1. Col. 3. 3. Vse Observat. 2 Observat. Vse 1. Vse 2. Observat. Vse 1. Aug. lib. 8. Confess Cap. â—…lt Parts of the Text unfolded Sleepâ—… threefold 1. Naturall Psal. 3. 5. 2. Morall Dan. 12. 2. Act. 7. ult 3 Spirituall compared to sleepe 1. For the time the night 2. Exposed to danger Deut. 32. 3. Willingnesse 4. Suddennesse Mat. 26. 5. Incensiblenesse and immoveablenesse 6. Vaine fancies 7. The continuance 2. What meant by waking 1. To open the eyes to see the light 2. To rouze the senses 3. Get out of bed 3. Who must awake Quest. Answ. 1. The naturall man 2. The regenerate Cant. 5. 2. Mat. 25. Rev. 3. 2. 4. Why the Apostle calls upon these that are asleepe Exhortations not invaine 1. To the godly 2. To the wicked The dead sleepe of the world 1. Idolaters Rev. 2. 2. Adulterers 3. Drunkards Prov. 23. 4. Sabbath-breakers 5. Oppressours 6. Securitie The sleepe of the Church Signes of sleepie Christians 1. Carelesnesse 2. When men intend nothing but sleepe 3. Wasting of time 4. Decay of naturall heate Exhortation to awake from sleepe 1. It is unprofitable 2. It unfitâ—… for dutie 1. Exercise 2. Combate 3. To waitâ—… our Masters comming 3. Our enemie sleepes not Mat. 13. Prov. 24. 4. Gods mercie sleepes not 5. Gods judgements sleepe not 6. We are all to meet death Parts of the Text. Propos. They that are in covenant with God may bee without carnall feare 1. What feare is Kindes of feare 1. Naturall 2. Carnal feare 3. Servile feare Act 2. 4. Filiall feare Isay 8. 12. Reas. We are delivered from our enemies either Luke 1. 47. 1. By reconciliation 2. By conquest Vse 1. The power of grace must reflect on a mans selfe Vse 2. Possible to live with out feare Psalme 23. Vse 3. Reproofe for inordinate feare 1. We feare too soone 2. Too much 1. It brings a great deale of ill Esay 66. 4. 2. It unfits the heart to beare evilâ—… It hurts the body It doth hurt to the soule 1. Naturally 2. Spiritually Feare the ground of most sinnes Vse 4. To fence our hearts against it No cause of feare 1. Of spirituall enemies 2. Of worldly evills Ier. 46. 28. Obiect Answ. Obiect Answ. Quest. Answ. How to get the conquest of feare 1. Labour for the spirit 2. Keepe covenant with God Num. 14. 9. 3. Strengthen faith Psal. 112. 4. To place our love aright August Simile Doct. Both words and actions shall be called to account 2 Cor. 5. 10. Eccles. 12. Mat. 12. 36. Matth. 5. 22 Iude 13. 14. Reas. 1. The Law binds men in speeches Reas. 2. Words injure God and man Levit. 24. 11. Act. 8. Vse To condemn those that make light account of words Psal. 39. Psal. 131. Doctr. God will proceede in judgement according to his Law Ioh. 12. 48. Obiect Answ. All men judged by the Law The Law not alike expressed to all Rom. 2. 14 Reas. 1. The Law is Gods scepter that he rules by Psal. 110. 2. Isay 2. 3. 4. Reas. 2. Because the law is a rule Mica 6. 8. Vse 1. Repâ—…oofe of those that neglect the Law Rom. 2. 16. Prov. 13. 13. Quest. Answ. To despise Gods commandement what Ioh. 6. Matth. 25. 41 Vse 2. Admonition to observe the Law 1. For direction Matth. 5 2. For tryall Gal. 6. 3. 4. 1 Cor. 11. 32. Prov. 28. 13. Doct. The consideration of the day of judgement should moove to holinesse 1. It hath drawn some to obedience Eccles. 11. 9. 1. To forsake the world Phil. 3. 7. 2. Disposing the heart to obedience Eccles 12. 10. Heb. 12. Rev. 14. 2. It quickens to actions of obedience 1. Os particular calling 2. Generall calling 3. It confirmes in obedience Rev. 3. 11. Iam. 5. Vse Shewing the cause of the worlds prophanenesse and the Saints dejectednesse 2 Pet. 3. Vse 2. To strengthen faith of the judgement Ierome Parts of the Text. Meaning of the words Doct. Death due to sinne as wages Gen. 2. 17. Ezek. 18. 20. Rom. 5. 12. Iam. 1. 15. Quest. Answ. Whaâ—… death due to sinne 1. Temporall Rom. 5. 12. Obiect Answ. How Adam died a natural death as soon as he sinned Obiect Answ. How Christians freed from temporall death 1 Cor. 15. Christians undergoe temporall death why 1. 2. 3. 4. Simile 2. Eternall death Answ. Sinne infinite three wayes 1. In respect of the object 2. The subject 3. The sinners dâ—…sire Vse 1. Originall lust a sin Basile Vse 2. 〈◊〉 no sinne in it selfe veniall 1 Joh. 3. 5. Sins mortall and veniall how Vse 3. In spectacles of death to see the haynousnesse of sinne Vse 4. Todeterre us from sin Similies Ioh. 2. 1 Sam 14 Vse 5. To be humble and thankfull Life twofold 1. Naturall 2. Spirituall 1. In this life Job 17. 5. 2. In death 3. After the Resurrection A thing eternall three wayes 1. 2. 3. Doct. Salvation the free gift of God Quest. Answ. Austin Quest. Answ. Ioh. 3. Vse 1. Confutation of merit Rom. 8. Vse 2. To humble us Vse 3. Comfort Isa. 54. 2 Tim. 1. 12. Vse 4. Thankfulnesse Psal. 50 Deut. 30. 19. Isa. 45. 24. The Analysis of the Chapter Propos. 1. God is pleased to set himselfe to procure the profit of his people Proved by instances 1. In his instituting Ordinances in the Church 1. The preaching of the Word Act. 26. 18. 2 Tim. 3. 16. 2. The Sacrament of the Supper 3. Prayer Vnprofitable living under the ordinances a taking the name of God in vaine 4. Seâ—…ng of Christ into the world in our nature 2. In his command and injunction Deut. 10. 13. Matth. 〈◊〉 29. 3. In his several administrations 1. Permitting sin to remain 2. To prevaile 3. Withdrawing his presence 4. Suspending his answer to their prayers 5. Denying their particular suites 6. Deprives them of their dearest blessings Iames 5. 11. Use of exhortation 1. 2. 3. Vse 2. Of Instruction 1. 2. 1 Cor. 10. 33. Propos. 2. Gods ayme in afflicting his children is their profit Gen 41. 52. Afflictions they are profitable The blessed fruit of afflictions 2 Chron. 33. 1â—… Deut. 8. 15. Isa. 27. 9. Hab. 1. 12. The Saints of God have waited for the profit of afflictions 2 Sam. 16. 12. Isa. 37. 4. Vse 1. For reproofe Gods children prone to misconster the intent of God in their afflictions 1 Sam. 27. 1. Esa. 6. 5. Lam. 3. 16. 18 Isa. 49. 14. Jer. 29. 11. Vse 2. For comfort Isa. 10. 57. Simile Isay 10. 12. Vse 3. Exhortation to a patient expectation of the fruit of affliction Obiect Answ. 1. 2. 3. Iob 17. 4. The