est infinitum unde ex hac parte peccatum est infinitum Aliud quod est in peccato est inordinata conversio ad immutabile bonum ex hac parte peccatum est finitum Ex parte aversionis respondet peccato poena damni quae enim est infinita Est enim a missio infiniti boni scilicet Dei En parte conversionis respondet poena sâ—nsus Aquin. 1 2 quest 87. Act 4. yet it s infinite in regard of the Object as being committed against a boundless Creator therefore it s punished with the absence of all good which is an infinite loss and the presence of all evill which is infinite in duration though not in intension because of the incapability of the sinner The infernal pit is the place of those punishments into which by the ladder of death men descend Matth. 7.23 and 25.41 Mark 9.49 Death is but the sinners trap door into Hell The English capital malefactors when cast are carried into a Dungeon and from thence to the Gallows Ungodly men being cast by the Law of God and not suing out their pardon from the Gospel which is an office set up for that purpose do go through the Dungeon of death to the place of their dreadful and everlasting execution God hath also engaged to bestow on the members of Christ an incomparable and unchangeable Crown It is your Fathers pleasure to give you a Kingdom but Death is the young Prophet that anointeth them to it and giveth them actual possession of it They must put off their rags of mortality that they may put on their robes of glory It is in the night of Death that Saints go to their blessed and eternal rest The corn must first die before it can spring up fresh and green Israel must die in Egypt before he can be carried into Canaan There is no entrance into Paradise but under the flaming sword of this Angel Death that standeth at the gate The soul must be delivered out of the prison of the body that it may enjoy the glorious liberty of the sons of God This bird of Paradise will never sing merrily nor warble out the praises of its Maker in a perfect manner till it be freeed from this cage The sinner dieth that according to Gods word he might receive the bitter fruits of his evil ways Death is to him as the gate through which condemned and piacular persons pass to their deserved destruction The Saint dieth that according to Gods promise he may enjoy the purchased possession Death to him is as the dirty lane through which Chrysostom passed to a feast a dark short way through which he goeth to the marriage Supper of the Lamb. His body is mortal that his sins and sufferings might not be immortal The third Ground of the point 3 Reas Mans apostacy from God may be Mans apostacy from God Death broke in upon man by reason of mans breaking the commands of God We had never fallen to dust if we had not fallen from our duties Sickness had never seised on our bodies if sin had not first seized on our souls Mors est conditio naturae non peccati argumentum vel poena Son Suas 7. The Pelagians and Socinians say That death is not a consequent of sin but a condition of nature The blasphemous Jews tell us that Adam and his posterity were therefore condemned to dye because there was one to come out of his loyns who would make himself a God meaning Christ but the God of truth hath resolved the genealogy of death into another cause even the first Adams aspiring to be like God and ambition to cut off the entail and hold onely from himself Gen. 3.15 Rom. 5.12 As a Lethargy in the head diffuseth universal malignity through the whole body and thereby corrupteth and destroyeth it Ideo factum est par peccatum non mortale quod erat sed mortuum quod non fieret nisi peccaret Lâ—mb Sent lib 2. dist 19. The apple which Adam did eat was poisoned which entred into his bowels and being the venome of it is transmitted all along like Gehazi's leprosie to his seed Some tell us that he would often turn his face toward the Garden of Eden and weep reflecting upon what he had done Sure I am it was not without cause for we all got the infection from him and by him it is that the whole world is tainted and turned into a pest-house Whatsoever delight he had in the act there was death in the end Vide Vossium Disputat Theol de peccat pr hom quaest 3. p 43. It seemeth unquestionable that man in his estate of innocency had a conditional though not an absolute immortality T is true he was mortal ratione corporis being a compound of corruptible Elements but immortal ratione foederis being free from the Law of death by vertue of the covenant As before he fell he had a posse non peccare a possibility not to have sinned but since a non posse non peccare a necessity of sinning So in his estate of purity he had a possibility of not dying but in his estate of Apostacy a necessity of it If he had stood he should like Enoch have been translated that he should not see death he should have entred into his Fathers house but not have walkt thither through the dark entry of death Psa 90.7 Rom. 8. The flesh faileth us because sin hath defiled it Mans flesh at first was fly-blown with pride and is ever since liable to putrefaction Sin is therefore called a body of death because it causeth the death of the body When one asked who set up the stately Edifices in Rome it was answered The sins of Germany meaning the money which the Popes Agents received for Pardons granted to the Germans If it be demanded Who pulleth down the goodly building of mans body it may be answered The sins of man It is sin which turneth such costly curious houses into confused ruinous heaps Draco the Lawgiver appointed death the punishment of every offence for which cause his Laws are said to be written in blood and being demanded the reason he gave this answer that though when crimes were unequal he seemed to be unjust in making all equal in punishment yet herein his justice appeared that the least breach of the Law deserved death The light of Nature taught them that those that sin are worthy to die Rom. 1.32 The estate of all sinners lyeth in the valley of the shadow of death Wheresoever sin hath but a finger death will have a hand Sin though never committed but onely imputed did put to death the very Lord of life It is like that wilde Caprificus which if it get but rooting though in the substance of a stone in the wall it will break it asunder CHAP. IIII. First Vse discovering the folly of them that mind the flesh chiefly First Use of Information The folly of them that
what is it in death that thou art afraid of Is it not a departure the Goal delivery of a long prisoner the sleep of thy body and a wakening of thy Soul the way to bliss the gate of life the portall to Paradise Art thou not sure to triumph before thou fightest by dying to overcome death and when thou leavest thy body to be joyned to thy head The Roman general in the encounter between Scipio and Hannibal thought he could not use a more effectual perswasion to encourage his souldiers then to tell them that they were to fight with those whom they had formerly overcome and who were as much their slaves as their enemies Thou art to enter the list against that adversary whom thou hast long agoe conquered in Jesus Christ and who is more thy slave then thine enemy Death is thine 1 Cor. 3.30 thy servant and slave to help off thy cloaths and to put thee to thine everlasting happy rest Is it the taking down of thine earthly tabernacle which troubles thee Why Dost thou not know that death is the workman sent by the Father to pull down this earthly house of mortality and clay that it may be set up a new infinitely more lasting beautiful and glorious Didst thou believe how rich and splendid he intends to make it which cannot be unlesse taken down thou wouldst contentedly endure the present toyl and trouble and be thankful to him for his care and cost He takes down thy vile body that he may fashion it like to the glorious body of his own Son which for brightness and beauty excels the Sun in its best attire far more then that doth the meanest Star Is it the untying of the knot betwixt body and soul which perplexeth thee It is true they part but as friends going two several wayes shake hands till they return from their journey they are as sure of meeting again as of parting for thy soul shall return laden with the wealth of heaven and fetch his old companion to the participation of all his joy and happiness Is it the rotting of thy body in the grave that grieves thee Indeed Plato's worldling doth sadly bewail it Woe is me that I shall lie alone rotting in the earth amongst the crawling Wormes not seeing ought above nor seen But thou who hast read it is a sweet bed of spices for thy body to rest in all the dark night of this worlds duration mayst well banish such fears Hast thou never heard God speaking to thee as once to Jacob Fear not to goe down into Aegypt into the grave I will go down with thee and I will bring thee up again Gen. 16.4 Besides thy Soul shall never die The heathen Historian could comfort himself against death with this weak cordial Non omnis moriar All of me doth not die though my body be mortal my books are immortal But thou hast a stronger julip a more rich cordial to clear thy spirits when thy body failes thy soul will flourish thy death is a burnt offering when thy ashes fall to the earth the celestial flame of thy Soul will mount up to Heaven Farther death will ease thee of those most troublesome guests which make thy life now so burdensome as the fire to the three children did not so much as singe or sear their bodies but it burnt and consumed their bands so death would not the least hurt thy body or soul but it would destroy those fetters of sin and sorrow in which thou art intangled Nazian Orat. Besides the sight of the blessed God which is the only beatifical vision which at death thy soul shall enjoy Popish Pilgrims take tedious journeys and are put to much hardship and expence to behold a dumb Idol The Queen of Sheba came from far to see Solomon and hear his wisdom and wilt thou not take a step from earth to Heaven in a moment in the twinkling of an eye thy journey will be gone and thy work be done to see Jesus Christ a greater then Solomon Hast thou not many a time prayed long and cried for it hast thou not trembled least thou shouldst miss it hath not thine heart once and again leapt with joy in hope of it and when the hour is come and thou art sent for dost thou shrink back for shame Christian walk worthy of thy calling and quicken thy courage in thy last conflict As the Jewes when it thunders and lightens open their windowes expecting the Messias should come O when the storm of death beats upon thy body with what joy mayst thou set those casements of thy Soul Faith and Hope wide open knowing that thy dearest Redeemer who went before to prepare a place for thee will then come and fetch thee to himself that where he is there thou mayst be also and that for ever FINIS Some Scriptures that are occasionally opened 1 Sam. 30.6 p. 106. 2 Sam. 23.5 p. 64. Ester 7.6 p. 47 48. Job 7. ult p. 67. Psal 11.6 p. 133. Psal 16.5 6. p. 161. Ps 17. ult p. 164. Psal 27.5 p. 111. Psal 91.4 p. 112. Psal 121.4 p. 110. Psal 142.5 p. 110. Eccles 1.2 p. 160. Eccles 8.8 p. 34. Eccles 9.12 p. 136. Isai 25.10 p. 111. Isai 27.11 p. 111. Isai 27.3 p. 110. Isai 40.6 7. p. 14. Zachar. 2.5 p. 110. Habak 3.16 17. p. 124. Matth. 6.21 p. 138. Rom. 15.19 p. 114 115. 1 Cor. 15.57 p. 65 66. 2 Cor. 1.3 p. 123. A Table of the chief heads treated of in the foregoing Book A. AFflictions not to be born without divine help p. 9. The vast difference between sinners and Saints in Afflictions 123 124 125. The more mens affections are crucified to the world they die with the more comfort 88. B. The great folly of men in minding their bodies above their souls Blessedness vide Happiness C. The necessity of an interest in the Covenant of Grace p. 63. The comfort of a Christian in God p. 105 179. The need sinners stand in of Christ p. 63 64 75. The Excellency of Christ p. 73 74. The terms upon which sinners may enjoy Christ p. 78 79. D. Death will seize on all p. 14 15. Neither height nor holiness will excuse from dying p. 13. 39 40. Nor strength in our youth The corruptibility of mans body natural cause of death p. 16 17. Sin the moral and meritorious cause of death p. 19 20. Gods fidelity the supernatural cause of death p. 17 18. Counsel to prepare for death p. 29 30 31. Death is certain p. 34 35. Death is often sudden p. 36 37. Death will try men p. 43 44. 45 46. Death strips men of outward comforts Spiritual enemies busie in an hour of death p. 47 48. When death comes it is too late to prepare p. 40. Death gain to a Christian p. 18 19 182 183. 56 57. The misery of sinners at death p. 50. What is requisite to prepare for death p. 61. to 70. Comfort against the death of Christian friends p. 180.
Comfort against our own death p. 182. To familiarize death is one meanes of dying with comfort p. 92 E. Godly men are apt to envy prosperous wicked men p. 3 4. The cure of envy p. 5 6. God an Eternal Good p. 119 131. When a Christians evidences for heaven are clear he dyeth with the more comfort p. 85. F. Faith necessary p. 62 63. Flesh no fit judge of Gods providences p. 8. Flesh why put for corrupt nature Ibid. Mans folly in providing for the flesh p. 23 24. G. God a Christians strength p. 10. God a Christians comfort p. 105 106. God a Christians happiness p. 106. 107. God a perfect good p. 108. God the Christians defence p. 109 110 111. God a sutable good p. 115 116 117. God an eternal good p. 119. God the Saints peculiar good p. 120. Gods great condescention to sinners p. 77. Who is a godly man p. 140. to 143. Choose God for thy portion p. 147. God vide Portion H. Happiness what it is p. 114. Wherein the Happiness of man consisteth Vide God Hell its extremity and eternity p. 136 to 139. Humiliation necessary p. 69 70. I. Ignorance the cause of mans love to the world and his neglect of God Justification p. 62. K. Knowledge of God requisite in all that would choose him for their portion p. 151 152 153. L. Saints sick of Love to God p. 8 9. Christ to be loved above all p. 78 79. P. The excellency of the Saints Portion p. 7 11 105 139. Why God the best portion vide God The difference of the Christian and the Worldlings portion p. 127. The sinners portion is poor ibid. it is piercing p. 128 129. it is perishing p. 130 131. Characters of those that have God for their portion p. 139. They are known by their desires after God p. 141. their delight in God p. 142. their endeavours for God p. 143. God is a satisfying portion p. 158. a sanctifying portion p. 165. an universal portion p. 168. an eternal portion p. 171. Portion vide God Prosperity of wicked men a stumbling block to the godly p. 3. The causes of wicked mens prosperity in the opinion of the heathen p. 5. Saints have a propriety in God Psalms of David famous p. 2. S Saints gain by death vide Death Scriptures famous for their verity p. 1. Sin the cause of death vide Death The misery of sinners at death p. 49 50 51. The difference between a sinner and a Saint in affliction p. 123 to 127. God wooeth sinners p. 73 74. Sinners warned to prepare for death p. 29 30. Folly of men in neglecting their souls p. 24 25 26 27. Saints must labour to die with courage comfort p. 63. T. Time present to be husbanded well p. 40. Men ought to try themselves p. 139. Death will try men to purpose p. 47 48 V. Understanding of man satisfyed only with God the supreme truth p. 163. W. Will only satisfyed with God the chiefest Good p. 164. Worldly comforts unsatisfying p. 159 160. poor p. 127. uncertain p. 119 120. The world is defiling p. 166. ERRATA PAge 13. line 16. for unto read into p. 41. l. 12. for Demetrius Aster r. Demetrius Afer p. 48. l. 9. for fool r. foe p. 62. l. ult He seemeth to every person r. he seemeth to say to every person p. 67. l. 14. for lingering r. linger p. 106. l. 26. for that pipe r. the pipe of its p. 108. l. 11. for strength r. stream p. 123. l. 15. for no to cover r. no cover p. 126. l. 1. add when other birds are in want p. 139. l. 15. for his own provided r. provided for his own p. 149. l. 8. for wisely r. vilely
5.17 When a few leaves blow off his comfort is he hath the fruit and the tree still As a man worth millions he can rejoyce though he lose some mites Pliny Nat. hist lib. 2 cap. 103. In the Salentine country there is mention made of a lake brim-full put in never so much it runneth not over draw out what you can it s still full Such is the condition of a Christian he hath never too much and take away what you will having God he is still full Augustine out of Varro alledgeth 288. several Opinions about happiness but those Philosophers were vain in their imaginations I shall cleerly prove The strength of Mans happiness to flow from another spring CHAP. X. God must needs be Mans happiness because he is an Alsufficient Good THere are some things in God which speake him to be the Saints happiness and chiefest good First because of his perfection and alsufficiency That which makes man happy God is mans Happiness because an al â—ufficient gâ—od must have no want no weakness in it It must be able both to secure him against all evil and to furnish him with all good The injuries of nature must be resisted and the indigencies of nature must be supplyed Now this Sun of righteousness as the great Luminary of the world when it mounteth above the Horizon doth both cleer the air of mists and foggs and chear the inhabitants with his light and heat And according to the degree of our enjoyment of him such is the degree of our happiness or freedome from evil and fruition of good Those that enjoy God perfectly in heaven know no evil they are above all storms and tempests and enjoy all good In his presence is fullness of joy Psal 16. ult They have a perpetual spring a constant summer never understanding what an antumn or winter meaneth The Christian who enjoyeth God but imperfectly as all Saints on earth doth but in part enjoy these priviledges His life is a Vicissitude of day and night of light and darkness of good and evil Evil cannot hurt him but it may fright him He may taste of the cheifest good but his full meal is reserved till he comes to his Fathers house 1. God is able to free a man from evil 1 Able to fâ—ee the soul fâ—om evil the Greeks call an happy man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is not subject to death and miseries That which is the happiness of man must be able by its power to secure him against all perills but creatures cannot afford this help therefore cannot be our happiness He that trusteth to second causes is like him that being on the top of a tree setteth his feet on rotten bough's which will certainly break under him or like the passenger who in windy stormy weather runs to some tottering out-house which falls upon him But God is the almighty guard The Schoolmen tell us the reason why Adam in his estate of innocency felt no cold though he were naked was because of his Communion with God God is the Saints shield to protect their bodies from all blows Gen. 15.1 He is therefore compared in Scripture to such things and persons as shelter men in storms defend them in dangers Sometimes he is called a wall of fire because Travellers in a Wilderness by this means are secured from wild beasts 2 Zach. 5. those creatures fly from fire Sometimes to a River of broad waters because a City well moated and surrounded with waters is thereby defended against enemies Isa 33.21 A good Sentinell is very helpful to preserve a garrison in safety God is therefore said to watch and ward I the Lord do keep it least any hurt it I will keep it night and day Isa 27.3 And though others when on the Guard are apt to nod and sleep and so to give the enemy an advantage He that keepeth Israel never slumbereth nor sleepeth Psalm 121.4 he is so far from sleeping that he never slumbereth Some Naturalists tell us that Lions are insomnes possibly because their eye-lids are too narrow for their eyes and so they sleep with their eyes partly open but it s most true of the Lion of the tribe of Judah As Alexander told his Soldiers He wakes that they might sleep in safety He is compared to a refuge Psa 142.5 Thou art my refuge and my portion A Metaphor from a strong hold or Castle to which Souldiers retreat and in which they are secure when beaten back by an over-powering enemy But instead of all he is called the Lord of Hosts or General of his people because a faithfull Commander goeth first into the field and cometh last out of the field God looketh danger in the face before his people and seeth them safe out of the field before he departeth The Lord will go before you and the God of Israel will be your rereward Isa 25.10 Travellers tell us that they who are at the top of the Alps can see great showres of rain fall under them but not one drop of it falls on them They who have God for their portion are in an high Tower and thereby safe from all troubles and showres a drift-rain of evil will beat in at the creatures windows be they never so well pointed All the garments this world can make up cannot keep them that travell in such weather from being wet to the skin No creature is able to bear the weight of its fellow-creature but as reeds break under and as thorns run into the sides that lean on them The bow drawn beyond its compass breaks insunder and the string wound above its strength snaps in pieces such are outward helps to all that trust to them in hardships But Christians being anchor'd on this rock of ages are secure in the greatest storm They are like Sion which cannot be moved The Church according to the Motto of Venice Immota manet In time of trouble he hides them in his pavillion and in the secret of his tabernacle he sets them upon a rock Psal 27.5 Gods Sanctuary is his hidden place Ezek. 7.22 and his Saints are his hidden ones Psal 83.4 and there he hides them from whatsoever may hurt them therefore he calls his children when it rains abroad and is stormy to come within doors out of the wet Come my people enter thou into thy chambers and shut thy doors upon thee and hide thy self as it were for a little moment until the indignation be over past Isai 26.20 The Christian therefore is encouraged against evils because God is his guard he knoweth whilst he hath this buckter he is shot-free not to be pierced by any bullet He covereth him with his feathers and under his wings doth the Saint trust Psal 91.4 As the Hen secureth her young from the Kite and ravenous fowls by clucking them under her wing and sheltering them there so God doth undertake to be the protection of his people and through his strength they can triumph over
heart of man Isai 32.24 Is thy body sick thy soul is sound and so long all is well The inhabitants shall not say I am sick the people that dwell therein shall be forgiven their iniquities Is thy life in danger If thine enemies kill thee they cannot hurt thee they will do thee the greatest courtesie they will do that kindness for thee for which thou hast many a time prayed sighed wept even free thee from thy corruptions and send thee to the beatifical vision When they call thee out to die they do but as Christ to Peter call thee up to the Mount where thou shalt see thy Saviour transfigured and say Let us build Tabernacles O 't is good to be here Though Saul was frantick without a Fidler and Belshazar could not be chearful without his cups yet the Philosopher could be merry saith Plato without musick and much more the Christian under the greatest outward misery What weight can sink him who hath the everlasting armes to support him What want can sadden him who hath infinite bounty and mercy to supply him Nothing can make him miserable who hath God for his happiness Blessed is the people whose God is the Lord. O Christian thou maiest walk so that the world may know thou art above their affrightments and that all their allurements are below thy hopes In particular the Doctrine is comfortable against the Death of our Christian Friends and against our own deaths First It is a comfort against the death of our friends God is a godly mans portion therefore they are blessed who die in the Lord without us and we are happy who live in the Lord without them It s a comfort that they are happy without creatures what wise man will grieve at his friends gain In the ceremonial law there was a year of Jubile in which every man who had lost or sold his land upon the blowing of a trumpet had possession again The deaths-day of thy believing relation is his day of Jubile in which he is restored to the possession of his eternal and inestimable portion Who ever pined that married an Heir in his minority at his coming to age and going to receive his portion Their death is not paenall but medicinal not destructive but perfective to their Souls It doth that for them which none of the ordinances of God nor providences of God nor graces of the Spirit ever yet did for them It sends the weary to their sweet and eternal rest This Serpent is turned into a rod with which God works wonders for their good The Thracians wept at the births of men and feasted at their funerals if they counted mortality a mercy who could see death only to be the end of outward sufferings shall not we who besides that see it to be the beginning of matchless and endless solace A wife may well wring her hands and pierce her heart with sorrow when her Husband is taken away from her and dragd to execution to hell but surely she may rejoyce when he is called from her by his Prince to live at Court in the greatest honours pleasures especially when she is promised within a few days to be sent for to him and to share with him in those joyes and delights for ever Some observe that the Egyptians mourned longer for they mourned 70 dayes for old Jacobs death then Joseph his own Son and the reason is this because they had hopes only in this life when Joseph knew that as his fathers body was carried to the earthly so his Soul was translated to the heavenly Canaan I would not have you ignorant concerning them which are asleep that ye sorrow not even as others that have no hope 1 Thes 4.12 As they are happy without us for God is their portion so we are happy without them We have our God still that stormy wind which blew out our candles did not extinguish our Sun Our Friend when on his or her death-bed might bespeak us as Jacob his Sonnes I die but God shall visit you I go from you but God shall abide with you I leave you but God will find you he will never leave you nor forsake you Reader If God live though thy friends dye I hope thou art not lost thou art not undone May not God say to thee when thou art pining and whining for the death of thy relations or friends as if thou wert eternally miserable as Elkanah to Hannah Am not I better to thee then ten Sons Am not I better to thee then ten Husbands then ten Wives then ten thousand worlds O think of it and take comfort in it 2. It s comfort against our own deaths Secondly It is comfortable against thy own death God is thy Portion and at death thou shalt take possession of thy vast estate Now thou hast a freehold in law a right to it but then thou shalt have a freehold in deed make thy entry on it and be really seised of it It s much that heathens who were purblind and could not see afar off into the joys and plesures of the other world the hopes of which alone can make death truly desireable should with less fear meet this foe then many Christians Nay 't was more difficult to perswade several of those Pagans to live out all their daies then 't is to perswade some amonst us to be willing to die when God calls them Codrus could throw himself into a pit Plut. in vit Vtic. Ca. that his Country might live by his death Cato could against the intreaty of all his friends with his own hands open the door at which his life went out Platinus the Philosopher held mortality a mercy that we might not alwaies be lyable to the miseries of this life When the Persian King wept that all his army should die in the revolution of an Age Artabanus told him that they should all meet with so many and such great evils that they should wish themselves dead long before Lysimachus threatened to kill Theodorus but he stoutly answered the King that was no great matter the Cantharides a little flie could doe as much Cleombrotus having read Plato of the Souls immortality did presently send his own Soul out of his body to try and taste it The bare opinion of the Druides that the Soul had a continuance after death made them hardy in all dangers saith Cesar and fearless of death Câ—s lib. 6. de bell 6. Christians surely have more cause to be valiant in their last conflict and it s no credit to their Father that they are so loth to goe home The Turks tell us that surely Christians do not believe Heaven to be so glorious a place as they talk of for if they did they would not be so unwilling to goe thither It may make the world think the child hath but could welcome at his Fathers house that he lingers so much a broad certainly such bring an ill report upon the good land Christian