upon this bough the death of Christ I say the subduing and conquering of the power of sin in the heart see what the Apostle says of it in Rom. 6. 11. Likewise ye also reckon your selves dead unto sin but alive unto God he said before in v. 10. In that he died he died unto sin once but in that he liveth he liveth unto God so likewise reckon ye your selves dead unto sin that is in that he died he died to sin to the crucifying of sin to the violating and mortifying of the power and strength of sin and therefore brethren account and reckon your selves dead unto sin fetch arguments from the death of Christ to kill sin and truly brethren there are no such Powerful arguments in the world to the subduing of the Power of sin as those which are to be fetcht from the Power of the death of Christ Oh says the believing soul shall that be sweet to me which was so bitter to Christ shall I look upon that as a friend which was an enemie to Christ Shall I love that which was a nail and a spear to pierce Christ Shall I take delight in that cup to drink of that cup which was such poyson to Christ No God forbid says the believing soul did not I die with Christ did not he stand as a common person and therefore ought not I to have reckoned my self dead dead unto sin even as Christ died for sin And how then shall we that are dead unto sin live any longer unto it This is another fruit that grows upon the death of Christ 7. Seventhly there is a holy and sanctified use that believers have of all ordinances and of all creatures and this comes in as another fruit of the death of Christ to unbelievers says the Apostle all is defiled and all is polluted his conscience is defiled he defiles the best things and the holiest ordinances he hath no sanctified use of creature comforts but by the death of Christ all ordinances are sanctified and blessed and all creatures are blessed and sanctified to such as have faith in Christ the blood of Christ sprinkled upon a man hath a smell exceeding sweet and makes the soul to be thankful for every crum Oh this morsel is sanctified through Christs blood and thus every mercy being sanctified is sweetned by the death of Christ and that is most comfortable 8. Eighthly Christ hath changed temporal death and taken away the evil of it for his people this is a most sweet and desirable fruit of the death of Christ that temporal death is changed sweetned sanctified that the sting of death is taken out for all his people Christ hath sent a challenge to death Oh death I will be thy death long before he came into the world and he made good his word when he came he fought a duel and overcame death as in 1 Cor. 15. 55. O Death where is thy Sting O grave where is thy victorie this is a most precious fruit Nay death that was a curse is turned into a blessing and this makes it a greater mercy death that was a curse and the worst of curses is turned into a blessing to the believer it doth them a very good turn it 's the fathers Servant and it helps to bring them home and although it be terrible to look upon its hard vizage yet still he doth a good office for all that are in Christ he helps to carry them home unto their fathers house and this is another fruit of Christs death 9. Again Ninthly Christ hath swallowed up eternal death he hath vanquished hell by letting forth the stream of his blood so that that now there is no condemnation to them that are in Christ there 's no hell there 's no wrath no displeasure in the Almighty he hath opened a door wide to life grace and salvation and this is another fruit of Christs death 10. Again in the Tenth place Another fruit of Christs death is this The confirmation and ratification of all the promises of the whole Covenant that he hath made with his people and this is a most precious and desirable fruit I say by the Death of Christ all the promises are confirmed and ratified he hath confirmed his testament his last will and testament with all the Legacies that Christ gave to his people he bequeathed grace life and salvation and all these were ratified when Christ died When a man dies his will is sure then there 's no man can alter the will of him that is dead for by death the will is ratified As the Covenant is unalterable being ratified by the death of Christ so every promise is ratified by the death of Christ it 's as sure that heaven and earth shall pass but not one jot or tittle of the word shall fall to the ground they shall as certainly be fulfilled as God is in heaven now that the promises are so sure this establishment and confirmation it 's a blessed fruit of the Death of Christ So much for the fruit of Christs death 6. Sixthly Again in the sixth place let us consider the fruit of Christs resurrection and that hath a great deal of fruit the resurrection of Christ what fruit grows upon this bough Three sorts of fruit grow upon this bough But briefly of these 1. First of all the believing soul is fully and compleatly justified The full and compleat justfying of the Soul depends upon the Resurrection of Christ For when Christ arose from the dead he is said to be justified of the Spirit That is he was fully acquitted he was fully absolved God the father declared to all the world that he was satisfied the debt was paid he was fully satisfied I say it was declared to men and Angels at that time when Christ did arise the judge himself acquitted him he did not break prison but the father himself justified him and it 's said the Angel came and rolled away the stone which makes it evident to all the world that he was justified and so he being justified all his people are justified virtually in him so that he left all his chains behind him He did not come forth when he came forth bound hand and foot as Lazarus did but the Napkins and all bonds were left behind so that the compleat justification of a Sinner comes in by virtue of Christs compleat Resurrection The Apostle speaks of the Answer of a good conscience by the Resurrection of Jesus Christ from the dead A good conscience may now answer if justice come to demand any thing the good conscience it may answer and say Lord didst thou acquit thy son by his Resurrection didst not thou roll away the stone or cause the Angel to do it and why dost thou come to me That 's a sweet fruit that grows upon the Resurrection of Christ 2. Secondly the Quickening of the new man and the raising of a dead heart to life is another fruit that grows upon the resurrection of Christ
Flower in the Field that withers in a moment and David puts up the like Petition in Psal 39. 4. Lord make me to know my end and the measure of my daies what it is that I may know how frail I am Teach me to know my end that I may know how frail I am He doth not desire to know how many daies he shall live or when his end shall be but to know how frail a creature he was that it may take impression on his heart And truly these teachings are such as none but God can teach to teach a man to know how frail he is and every day to look upon himself as a Spire of Grass or as a Flower in the Field that is in a withering and decaying condition every moment The Apostle Paul also tells what his practice was in 1 Cor. 15. 31. I protest by your rejoicing which I have in Christ Jesus our Lord I die daily He died in affection to the World I fit loose to the World I die to it in affection but I also die daily I put my self into a dying condition I know that I walk in the midst of Jeopardies and therefore I fit loose from all yea from life it self I protest I die daily The Prophet speaks of some that put the evil day far from them it is a sign that the day of Death is an evil day when men put it far from them it is a good day to the soul that hath interest in Christ it is the best day that ever came to him Eccles 7. 1. you shall see what the wise man says there A good name is better than a precious Oyntment and the day of death than the day of ones birth It is not so to every one but to the righteous it is to him that hath a good name a name that is better than precious oyntment to him that hath the new name better than that of sons and daughters to him the day of death is better than the day of his birth therefore saith the Apostle For to me to die is gain and therefore it is good for Christians to look upon death at a distance for death in it self is an enemy The last enemy that shall be destroyed said the Apostle is Death it is an enemy such an enemy as hath a terrible visage and therefore let 's look death in the face often that so we may be acquainted with the visage of death that the terror of this enemy may be taken away it is an enemy and such an enemy as is armed such an enemy as hath a sting with him The sting of death is sin and therefore it is a great deal of wisdom to combate with this enemy at a distance to disarm him to take away the sting before he comes upon you that you may be the better able to grapple with him when he draws nigh it is good therefore for men to consider whether they be able to grapple with and meet this enemy or no whether they be able to look him in the face to put themselves in a posture of combating and how you may meet with him without fear how you may overcome him by the blood of the Lamb to exercise faith and to eye the conquest that Christ hath gotten over death to see how he hath taken away the sting and horror and to sanctifie the Grave this is a great mercy 1. First And therefore let me speak to you one word you whose life is thus to die do it daily with the Apostle it is exceeding beneficial to the Saints this kind of exercise the Lord himself doth commend it as a point of high wisdom by Moses O how doth he wish his people that all his people were thus wise in Deut. 32. 29. O that they were wise that they understood this that they would consider their latter-end it is a point of high wisdom for men to consider their latter end and through grace it proves a great help even unto the people of God it proves a spur to them I say it is a spur to the works and services of their Generation when they consider their latter end I must work the work of him that sent me saies Christ the night comes when no man can work and so again saies Solomon Whatsoever thy hand finds to do do it with all thy might for there is no work nor device nor counsel nor knowledge in the Grave whither thou art going If therefore it lieth before thee neglect not the work of thy Generation if he say This is the way walk in it if he say By this or by that thou shalt be for my Glory in the World take heed you neglect it not no not a minute for how soon maist thou go to thy home thy long-home and there is no work in the Grave this through grace I say proves a spur to God's people the consideration of their latter end I have but a little time in which I can gain glory to God's name O take it O soul improve it for God's glory this I say puts a man to consider his latter end 2. Secondly Again It is that which will make the soul truly Magnanimous truly valiant for God it will beget a mighty Heroick spirit this conversing with death at a distance this considering of a mans latter end see what God saies in that pathetical wish I before spake of in Deut. 32. 29 30. If they did but consider their latter end how should one chase a thousand and two put ten thousand to flight the consideration of this would make a man Magnanimous for God it would make a man to carry his life in his hand and venture it freely if God should call him forth such a righteous man hath conversed with death at a distance and hath seen and knows that it will be gain he fears not a thousand he is truly Magnanimous he only looks at the cause and goes forth willingly for though there be a thousand to one he fears not for he hath considered his latter end Whereas on the contrary the neglect of this the neglect of conversing with death daily makes men liable to the snares and temptations of the world I say the neglect of this doth expose men to a thousand snares in the world how doth this world keep many from seeking after the life of Christ House Land Friends Riches Honours and Pleasure what snares are these to thousands What 's the cause of this It is because men do not consider their latter end it is because that men have a kind of phancy or dream that they shall alwaies possess these things below men dream of an Eternity here and they are not indeed perswaded of parting that they are a parting from them and so prove woeful snares they are neglecting the great things of God and the great things of Eternity because they do not look upon all as Grass as withering Grass themselves also as fading Flowers therefore they are exposed to
had an opportunitie There is never a part of Christs life if you look into the history of it as it lies before us by the Evangelists but was altogether fruitful and all that fruit was exceeding pleasant and desirable and affords an abundance of matter of refreshment there is matter of much contemplation when you look into the life of Christ And these are some of the kinds of fruit which grow upon this Apple-tree upon Christ the tree of life they are the fruit of his heart the fruit of his lips the fruit of his womb the fruit of his loins the fruit of his life There are divers other kinds of fruit but I shall speak no more at this time the Lord help you to feed upon this fruit SERMON VII CANT 2. 3. And his fruit was sweet to my taste AFter many particular observations we came the last day to the main general proposition that these words hold forth viz. The fruit that grows upon Christ the tree of life is sweet to the believing soul it must needs be so for it 's the fruit that God doth feast his friends withal the feasts that he makes to his servants upon his holy Mountain they are nothing else but the fruit that grows upon this tree Nay in the great supper of the Lamb that everlasting feast that God shall make in heaven wherein his people shall sit down with Abraham Isaac and Jacob in the Kingdom of God and shall rise no more they shall have no other dainties but the fruit that grows upon this tree But what 's the fruit that grows upon Christ that is so pleasant and sweet I told you of the fruit of his heart the fruit of his lips the fruit of his loins the fruit of his life and I came in the last place to speak of the fruit of his Death and this is a precious bough full of fruit Well what is the fruit that grows upon Christs Death First of all Satisfaction of his Fathers Justice That satisfaction which is given to Justice is a fruit of Christs death He hath paid the debt he hath cancelled the bond he hath given to Justice what Justice could demand he hath satisfied it to the utmost farthing so that now Justice and mercy are met together they now do embrace and kiss each other Justice is satisfied and mercy is satisfied Justice is glorified and mercy is glorified the believing soul may look Justice in the face as well as mercy in the face because Justice hath fully as much from Christ as it can demand now this satisfaction which is given to Justice it 's a fruit of Christs death But again 2. Secondly By the death of Christ Christ is made a fit Object for poor sinners to pitch upon He is an Object for the guilty sinner that durst not look Christ in the face he is a suitable object to a poor bleeding sinner there 's abundance of precious fruit that grows upon Christ the tree of life but this tree it was too high for a poor wretch and could not have been enjoyed if Christ had not been willing to have his fruit cut down he was cut down to the earth laid upon the earth humbled to the death of the cross so that now the poor guilty sinner that is humbled through the sense of his sin may look upon Christ in and through his death and is become a suitable object for the poor soul to pitch upon what more suitable to a wounded bleeding conscience than a wounded bleeding dying saviour Now that Christ is so suitable an Object for a poor guilty sinner to pitch upon this is a fruit of Christs death 3. Again Thirdly Christ by his death hath carried out sin and brought in righteousness this is another fruit that grows upon the death of Christ the volume of sin in respect of the guilt in respect of the condemning power of it he hath carried out and made an end of it in Dan. 9. 24. Seventy weeks are determined upon thy people and upon thy holy city to finish the transgression and to make an end of sin and to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophecie and to anoint the most holy Sin like a monster seised upon it suckt the very heart blood of Christ well the Lord Jesus he will be avenged of him and therefore his blood it was the bane of sin I'remember Pliny in his natural History reports of the enmitie that is betwixt the Dragon and Elephant the Dragon gets under the Elephant and sucks his blood and by his fall oft-times is the death of the Dragon and this may be fitly compared to Christ sin is the Dragon that seized upon Christ and the Lord Jesus by his death fell upon sin he hath crusht it all to pieces he hath taken away the killing power of sin so that sin by this deed he hath carried it out as an abominable thing and in the room of it he hath brought in a glorious righteousness a perfect righteousness and put it upon his people a far more glorious righteousness than the righteousness of the Angels so that the believing Soul may stand in the presence of God with much more boldness than formerly This is a third fruit that is brought in by the death of Christ 4. Again Fourthly Reconciliation is brought in as another fruit by the death of Christ perfect reconciliation and sweet communion and fellowship with God all this is the fruit of Christs death he by his death hath taken in the wall of partitions and by his death hath made those that were enemies friends those that were a far off nigh unto him so that the heart of God is now nigh unto a believing Soul and the believing soul may say now with the Apostle truly our fellowship is with the father and with his son Jesus Christ Before it might be said of every man in the world his fellowship was with sin with hell and the devil and enemies to God but now by the death of Jesus Christ peace is made and reconciliation is made and believing souls may say truly our fellowship is with the father and with the son Jesus Christ that 's a fourth fruit that grows upon the death of Christ 5. Fifthly The death of Christ it hath crusht the head of the old serpent he hath bound the strong man and cast him out and delivered poor captive souls out of the mouth and paw of the Lyon it was promised long before Christ came thousands of years that the seed of the woman should break the serpents head and Christ by his death made good that promise he did crush the serpents head by death he overcame him that had the power of death But then 6. Sixthly Here is another fruit of Christs death and that is by subduing the power of sin and corruption in the hearts of Gods people This is a very sweet and desirable fruit that grows
upon him as it walks with him It 's said that the Spouse as she came out of the Wilderness She came leaning upon her Beloved The Lord knows his poor servants are not able to walk with him in the Wilderness unless they lean upon him and they can't set one step forward unless they lean upon him and therefore he hath given them himself his son and his sons name his Word to stay and lean upon in the Wilderness and this is the beginning of all their walking with God That 's the first particular Again 2. Secondly To walk with God is to Bow the spirit unto God this is another part of the Internal walking with God I say when the spirit bows unto God when the powers of the soul are over-powered by the Spirit of Christ to submit unto him for the very powers of the soul are resigned up to Christ when the soul gives him the chief place in the heart and desires that God may be set up in the very excellencies of the spirit it can't be content unless God have that strong hold unless he gain the inward-most Tower and Castle the very heart and spirit which he desires may bow to God when it is not content to give him the service of the outward man but desires to serve him in spirit also and therefore does cry out of those inward lusts that defile the soul and do hinder it from acting towards God though others though standers by look upon such a soul and see that God hath done a great deal for it yet he can't be satisfied so long as there are any risings in the inward man any rebellious lusts in the heart that do rise up against God it desires that the Word of the Lord may bring down every Towery imagination and that it might lead every thought into Captivity unto Jesus Christ when the soul makes it his work thus to bow the spirit the inward man unto Christ to serve him in spirit to give him the choice the excellency of the affections and the highest place in the soul and is never quiet till every base lust be cast out of that inward Castle and Tower this is another part of that Internal walking with God 3. Thirdly when the soul is carried out with strong desires after the enjoyment of the presence of God when the soul delights in the presence of God and is carried out with strong desires after further and further injoyment of God this is a part of the souls walking with him when it can't take up in any thing short of God Creatures and Ordinances can't satisfie if it don't meet with God in them and therefore it desires to use all creatures for that end that he may see God in them and glorifie God for them and be led unto God by them that still he may come nearer unto God whom to enjoy is his happiness and so for Ordinances he uses them all for that end that he may get nigher God and enjoy more of the presence of God and therefore he will wait upon the dispensation of the Word because God hath promised to be there and therefore he will walk with the Saints of God because Christ hath promised to walk in the midst of the golden Candlesticks for there he expects to meet him and desires to enjoy much of God and Christ I say when the soul thus enjoies much of God it 's a great part of its walking with him and therefore when God stands at a distance and hides his face it goes up and down lamenting Oh this is the greatest perplexity in the world for God to turn away and hide his face and to lead him into a poor dark condition Oh Lord turn again saies he let me see thy face though he chide him better than not to see his face or hear his voice at all and therefore its desires are vehement when God seems to exempt himself Therefore David breaths after God in Psal 42. 1 2. As the Hart panteth after the water brooks so panteth my soul after thee O God My soul thirsteth for God for the living God when shall I come and appear before God As the Hart breaths after the water brooks Oh it is a mighty desire that the poor chased hunted bleeding Hart has after the water brooks and such is Davids desire after God Oh when shall I come and appear before God It 's also exprest in Isa 26. 9. My soul sought after God in the night season saies the Church there with my spirit within me will I seek thee early it 's a very Emphatical expression with my spirit within me will I seek thee early Well this is another part a third step of the souls walking with God 4. Fourthly Again When the soul is filled with mighty desires of being made like unto God his desires are continually extended this way in being made like unto God it looks upon it as his glory as his happiness It 's the greatest part of the glory of heaven to be made like unto God and therefore the Apostle cries out so much of the old man and of the body of sin and death and desires so much to be satisfied and filled with the likeness of God he looks upon Christ for this end and beholds the glory of God in Christ and he looks wistly and would alwaies be looking upon Christ that so he might be changed from glory to glory even by the Spirit of the Lord. His desires are mightily carried out in being made like unto Christ and he looks upon the promises for this end that they may purge sanctifie and cleanse from all pollution both of flesh and spirit the spirit of God shining in them and through them it might convey more of the divine nature to them That 's another part of his walking with God Again 5. Fifthly When the soul is desirous to embrace all the motions of the Spirit of Christ I say it 's desirous to embrace all the motions of the Spirit of Christ and to walk up to them and to improve them Oh that sentence is writ upon the soul He that hath an ear to hear let him hear what the Spirit speaks and therefore the soul is attentive and is intent upon God for this very end That he may know the mind of God and not lose its opportunity that it may hear when the Spirit calls and saies Come away There 's a great deal in this this is that which conduces unto a Christians peace exceeding much the knowing and improving such opportunities of Christs speaking in his heart conduces to his peace and growth and to his usefulness and serviceableness in those seasons and opportunities when the Spirit of Christ as I may say with holy reverence whispers in the soul when the Spirit of Christ saies Here 's an opportunity of doing good to the soul or to the body of a poor creature Oh how is then the heart drawn out amain to lay out himself for God his
strength for God and to lay forth his Estate for God And he saies as Christ said Loe I come Here 's an opportunity for service why then Loe I come to do thy Will O God the embracing I say and cherishing those motions of the Spirit of God which he is pleased to hint in the souls of his people is another part of their walking with him Again 6. Sixthly In the next place That soul walks with God when it sets it self in the eye of God when it eyes God continually and sets it self in the eye of God in the presence of God this is a main part of his walking with God when a man shall do all that he doth as in the presence of God every action that though it concerns man and his outward calling yet he desires to do all as in the presence of God And therefore he doth not only look to a duty but he looks to the manner of the performance of every duty because the holy pure and piercing eye of God is upon him he looks to the manner how it 's carried on and forth what spirit is in it because he knows that the eye of God is piercing it 's a flame of fire and he doth all as in the presence of God and unto God in his serving of man he doth it as unto the Lord he hath a higher end than the men in the world have who know no other end than to gain riches and honour or the like but there 's a further and higher end that he may lift up the name of God and serve God in serving of man that he may serve his Generation according to the Will of God I say when the soul is thus alwaies under the eye of God and therefore is faithful whether man see or no though there is no eye to witness no eye to over-look yet it knows that it 's in the presence of God for though he don't so see the transgression of his people as to cast them off yet he may see that which may be matter of sore displeasure and grief and therefore this is that which is as a bridle and a bit over all his waies that it is in the presence of God Again 7. Seventhly In the next place The soul walks with God when he is desirous to embrace every truth that God shall impart when it opens to truth this is another part of the souls internal walking with God when it opens to truth to every truth which the embracing and professing of may cost him dear being opposed in the world it matters not if you be perswaded it 's the truth of Christ it 's enough it trusts God for the rest oh it 's greedy after truth that soul that walks with God oh how fearful is it lest it should not embrace truth Oh how fearful is it lest it should be left behind when God advances his truth in the world and when truth is advanced Oh how fearful is it to be left behind Though it would not set a step until God goes before and it would not hear the voice of a stranger yet it would not be shut up from the voice of Christ therefore it 's fear is to be left behind and desires that God would take it along when he discovers truths unto a Saint even the truth of the age and the truth of the Generation in which he lives that 's another part of the souls walking with God Again 8. In the Eighth place The Soul walks with God when it can justifie the Word of God justifie the Word of God though the Word condemn him in his practices yet he will justifie the Word of God though the Word be high holy and spiritual and he sees he is a poor creature and can't come up to it yet he won't despise nor hate the Word but loves justifies and blesses God for it so the Apostle in Rom. 7. 12. Wherefore the Law is holy saies he and the Commandment is holy just and good Again in the 13 Verse Was then that which was good made death to me God forbid But sin that it might appear sin working death in me by that which is good that sin by the Commandment might become exceeding sinful And again in the 16 Verse If then I do that which I would not I consent unto the Law that it is good Though I do the things that I would not yet saies he I love the Law and delight in it in the inward man this is a main part of the spirits and souls walking with God when it can thus justifie and clear the Word and though the Word of the Lord cross him yet it gets to the Word of the Lord and though he can't come up to it yet it blesses the Word that 's holy and good though I be carnal though I be sold under sin it justifies the Word 9. Again In the Ninth place He will Justifie God that 's another part of his walking he will justifie God and clear God in all his proceedings though God go against his comforts and smite them as he did Job yet still he 'll walk and go along with God and clear and justifie God In all this Job sinned not nor charged God foolishly the Lord gives and the Lord takes and blessed be his name Still he will justifie God though he can't see a reason of Gods proceedings yet still he will justifie God though he do him wrong yet God is holy righteous and merciful and this is another part of the souls internal walking with God Again 10. In the Tenth and last place to name no more The soul then walks with God When it is taken up with higher things than the things of this World It desires to look up to higher things than the things of the world and greater things than the world is able to present and therefore would not have the world for its portion at no rate he can't take up there no he hath higher things to fix his heart upon the worldlings spend their time and meditations upon their Silver and Gold upon their Houses and Land but a gracious heart will not spend many of his thoughts upon these it will not spend the best of his thoughts upon these but saies to his soul as Solomon's Mother said to him Prov. 31. 2. Oh my son give not thy strength to women c. and so saies he Oh my soul give not thy strength to the things of this world give not the strength of thy heart and affections to these poor low things thou hast better things to spend thy strength upon there 's God and Christ there 's a Kingdom there 's the Pearl of great price there 's an Inheritance there 's an Eternity there 's an everlasting enjoyment of God these things art thou to be taken up with these things doth he desire to spend the best of his strength and thoughts upon You see my Brethren in part what it is to walk with God this is the
he I shall be no loser death is look'd upon as a loss therefore as Paul should have said For me to live is Christ or to die is Christ but he rather saies It is gain it is Christ that makes it gain to him or else it is a loss to me but Christ who is my life shall make death gain So take no thought of me saies he whatsoever befalls me I shall do well if I live or if I die And because you are more solicitous concerning my death saies he know that death is my gain if I lose my friends and my comforts if I lose life it self it shall be no loss it shall not undo me for I shall find all in Jesus Christ and so death shall be my gain DOCT. Christ is the Believers Life That 's the Proposition that lies before us For me to live is Christ or Christ is my Life it is all one Christ is the life of every believing soul By Life sometimes it is understood whatsoever is excellent whatsoever is excellent in its kind it is set forth by life because life is the most excellent thing in nature Skin for Skin and all that a man hath will he give for his life and therefore the Bread which Christ gives is called Living Bread Bread of Life and so Water of Life for the excellency of the spiritual things that the Lord gives out to his people and truly Christ is instead of all excellencies to a believing soul he is the life of all their comforts the comforts of the World are dead until such time as Christ shines in them there is no life until such time as Christ shines through them for riches are dead and honour is dead and friends are dead all comforts are dead till the life of Christ be in them But more particularly 1. First Christ is the Life of Righteousness to the believing soul every child of Adam is dead condemned and so he is dead in Law there is no life but by the righteousness of Christ that righteousness which Christ brought in by his blood He gave life by making satisfaction to Justice by paying the debt unto death therefore the Apostle saies that Righteousness reigns by Christ in Rom. 5. sin entered into the world by Adam speaking there at Verse 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ Righteousness raigns in a believing soul by Jesus Christ it hath the preheminence of all all is dross and dung in comparison of this righteousness of Jesus Christ it reigns gloriously in a believing soul it is Christ that procures this righteousness and it is Christ that applies this righteousness by his Spirit I say the Application of this life of righteousness is from Christ it is he that reveals this righteousness it is he that discovers it to the soul it is Christ by his eternal Spirit that causeth the soul to know this life and righteousness which is given to it now as Christ doth discover this righteousness so he causeth the soul to close with this righteousness it is he by his Spirit that overcomes the heart to rest upon this righteousness and to look upon this righteousness as its life for there is a principle in the creature to seek after life in it self man would seek righteousness in himself and it is a hard matter to bring the soul off of this rotten sandy foundation Christ only by his eternal Spirit when he hath revealed this righteousness perswades the soul to rest upon it and to look upon him as its life 2. Secondly Again As the life of righteousness is from Christ so the life of holiness is from Christ all those gracious dispositions and all those holy actings that do at any time shine forth in the hearts and lives of Gods people they have no other foundation but Christ the holiness of Christ From his fulness have all we received grace for grace if there be the life of any grace in the soul it is from Jesus Christ from the fulness of Christ there is no man lives the life of holiness till Christ becomes a principle of life to him there is no breathings in the heart after Christ there is no holy motion in pursuit after Christ till Christ first breaths upon the soul The hour is come and now is that they that are in their Graves shall hear the voice of the Son of God and they that hear it shall live There is no man lives the life of holiness until such time as he hears the voice of the Son of God there may be Carkasses of grace out-sides of grace and there may be Carkasses of duties and performances but no living graces there are no living performances until such time as Christ be a principle of life unto the soul the beginning of the life of holiness and so the encrease of the life of holiness is from Christ I came that you might have life and that you might have it more abundantly Christ decreed that you might have life and that you might have abundance of life that you might be filled with the Spirit of Christ that you might have abundance of the life of Christ that his people might be ready in his strength to every good word and work this was the end of Christs coming that they might have life more abundantly he is the life of holiness But again 3. Thirdly Christ is the Life of Consolation unto his people He is the life of all their comforts and the comforts that Christ gives they are living comforts my peace I give unto you not as the world gives give I unto you for no man shall take away your peace the world shall not take it away my Spirit shall be an everlasting living principle of consolation in you which shall not be taken away Christ is the life of all a Christians comforts he is the life of friends the life of all refreshments that a Christian hath and they are all dead to him when Christ doth not shine through them he is the life of comforts and the life of Ordinances there is no life there is no refreshment if Christ be not in them if the soul meets not with Christ in Ordinances they are but dead Ordinances truly Christ is the life of all He is also 4. Fourthly The Life of Glory Christ is the life of glory to his people It is he that hath purchased glory for them by his blood it is he that hath made the way plain it is he that hath made a new way to glory when the old way was shut you read in Heb. 10. 19 20. Having therefore Brethren boldness to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh A new and living way to God a new and living way to the
these temptations yea therefore it is that many a poor creature is brought down wonderfully because they do not converse with death at a distance they do not consider their latter end in Lam. 1. 9. She remembred not her latter end therefore she came down wonderfully because men do not converse with death at a distance they do not consider their latter end the rich Fool in the Gospel remembred not his latter end therefore he came down wonderfully men are broughtâ— down wonderfully suddenly they are cut off e're they are aware of it and all because they do not converse with death at a distance and therefore when it comes it is wonderful strange to them because they do not die daily they do not consider their latter end Object But you will say there are many that converse with death and look death in the face every day and yet we see they are not the better for it as many that carry their lives in their hands when they go upon the Sea and see the wonders of God in the deeps and when they go into the high places in the Field to engage and venture their lives such men look death in the face yet we see not that they are the better for it Answ I Answer It is true there is a conversing with death which makes not men the better but the worse for there are many men as Solomon saies It is better to go into the house of mourning than into the house of feasting for in the house of mourning the living they will lay it to heart but it is possible for men to go so long in the house of mourning to be hardened so as they cannot lay death to heart that they look upon it as a matter of custom to die and to be buried and there is an end it is possible for such the Prophet speaks of who have made a league with Hell and Death but Paul's conversing with death at a distance was of another stamp for his conversing with death was from an impression that God had made upon his spirit of the frailty of the creature it was the Lord that taught him for to number his daies till God teach this lesson no man can converse with death daily from an inward real apprehension of the vanity of the creature with the perishing condition of this Tabernacle of Clay this was Paul's conversing The wicked man converseth with death when he is bold to die as it is possible he may his familiarity with death it ariseth it may be from some ignorance or hardness he takes his leap as a blind man may do when he skips down a Hill he knows not how far it is to the bottom through ignorance men know not what death is know not what the condition is that death leads to they do not consider of the consequence of it and of that Eternity that follows death and therefore it is ignorance of this that makes the wicked man desperate but when the righteous man is bold as a Lion and death is familiar to him it is from a principle of knowledge and not from ignorance he knows what death is he knows that in it self it is an enemy it is an enemy to nature and it is destructive to all outward comforts but he knows also that death hath lost his sting he knows it is conquered it is an enemy but it is a conquered enemy he knows that Christ was the death of it O Death I will be thy death it is Christ that hath fulfilled and made good that challenge he knows there is an Eternity beyond the Grave and can look upon it as gainful he knows it is gain that is laid up in Heaven and it is death that makes him so gainful and it is this that makes him so bold as a Lion This leads me more particularly to consider the Proposition as it is in it self To die is gain It is a strange Paradox that none can reveal but Christ and such as have Christ for their life that death should be gain to that that should be gain that seems to be the greatest loss that strips a man naked of all his comforts that doth at once take away the desire of the eye and the delight of the heart this is that which a natural man cannot understand or he cannot believe it at least but it is made good unto all the Saints and therefore I shall lay down this as the Position which I shall insist upon That where Christ is Life there Death is gain You see there is a connexion betwixt this and the former part of the Text and therefore Solomon saies as I told you before That the day of Death to the righteous is better than the day of ones birth and saies the Apostle We groan to be cloathed upon with our house which is from Heaven 2 Cor. 5. 4. There is a groaning in all the Saints to be cloathed upon with that House which is from Heaven that so mortality may be swallowed up in life Now death is gain to every Believer whether by Death you understand lesser Death afflictions losses crosses bonds and imprisonments persecution bonds for the Gospel as the Aposte was in here I say if you understand by Death these lesser deaths it is true that all these deaths are gain the Lord makes his people gainers by all their losses they gain by every condition that they are brought into though the outward man lose the inward man gains The Prophet Habkakuk if you look upon him in his great distress you shall see what a gainer he was by it he was in sore affliction he saies his very belly trembled his very bowels trembled within him but he was a gainer by this he gains in faith his faith broke out gloriously Hab. 3. 17 18. he gained faith and faith is precious The tryal of your faith is more precious than that of Gold so did David he was in great distress in Psal 46. 2. but he was a gainer by it he gained in faith and confidence Though the earth be removed saies he and though the Mountains be thrown into the Sea though the Waves thereof roar yet there be professes that he will hold fast his confidence in God If you look upon Job you shall see what a gainer he was by all his losses and those sore afflictions and trials that he met withal he gained abundance of experience of God experience of his wisdom experience of his power and experience of his faithfulness experience of his goodness and kindness he gained the knowledge of God and he gained the knowledge of himself that when he came out of his affliction he throws himself at the foot-stool of God in Job 42. 6. Now saies he I abhor my self in dust and ashes The Apostle Paul was a man of great affliction there were bonds that did attend him in every place almost where he came yet he was a gainer by all he gained in confidence in holy
which his soul hates and yet that Word of the Lord doth conquer him and change him into his own likeness and so God leads his people to glory through a low way of suffering and when he brings them to the full possession of it he carries them through the dark entry through the dark narrow strait entry of death and through that place he leads them to the enjoyment of that glory which comes in by death I have no time for Application But Brethren consider it death is gain to those whose life Christ is but it is loss and the greatest loss that ever was met with unto those that have not Christ for their life I beseech you to look to your selves and to look about you before death comes when death comes you must venture such a venture as never was made you venture your souls and your Eternity and by that venture you are made or else you are marr'd to Eternity look about you examine Is death like to prove gain to you or no What assurance have you that death shall be gain I should press this further but the time is past already I shall reserve it for another time SERMON VII PHILIP 1. 21. For to me to live is Christ and to die is gain YOU may remember the Point that we are insisting upon DOCT. That where Christ is life there death is gain I have opened the Point and shewed you wherein death is gain to believers in several particulars But I shall proceed in answering some Objections before I come to the Use Object It may be may some carnal heart say with Nicodemus how can these things be how is it possible that death should be gain when it strips a man of all his comforts turns him out of possession of House and Land it is no longer his if death comes it deprives him of all his friends he is left friendless it turns him naked out of the World and how is it possible that that should be gain Answ I Answer If there be not something beyond the Grave if a man hath not an Inheritance laid up in Heaven I grant it that death is the greatest loss of all for it robs a man of all comforts at once therefore I say if a man hath not a share in the Land of Promise if he hath not a more endurable substance in Heaven I grant that death is a great loss therefore what I say concerning those who are gainers by death it concerns them only that have interest in Christ and to them it is not loss to be stript of all comforts for why It puts them into possession of their Inheritance and what though death doth strip them of a few outward comforts It 's no great loss or it 's not considerable If a great Heir be gone home to his own Country if he gets to his own door his own house and his purse be taken from him what are a few pence It 's no great wrong because he hath now taken possession of an Inheritance that will bring him in a yearly Revenue thousands it may be the loss of his few pence from his purse is no great matter 2. Secondly Besides Whatsoever is lost in death it is no great matter to a gracious heart because the World is Crucified to him and he to the World before-hand I say however the World may look upon death as a loss yet a gracious heart doth not because the World is dead to him before-hand and if it be dead if it be a dead Carkass it is no great loss to part with it and though a man loves his Friend never so dearly as Sarah she was the beloved of Abraham Abraham's beloved wife and yet when death came Give me a burying place saies he that I may bury my dead out of my sight it was no matter to be parted with when she was dead and so saies a gracious heart of all the things of the World they are dead The world is crucified to me saies the Apostle and I to the World and therefore no great loss to him to part with them because they are dead to him 3. Thirdly Besides A believing soul shall find all to be made up in God abundantly whatsoever seems to be a loss shall be made up in Heaven with the presence of God and Christ Is there a loss of house and Land The Lord will be the dwelling place of his people throughout all Generations dost thou lose the light of the Sun the Lamb is the light of that City thou shalt find all relations in God Husband Wife Brother Sister whatever relation is broken by death it shall be made up in God he shall be their friend instead of all and you shall find the comfort of all relations made up in Heaven in Gen. 17. 7. I will be a God to thee it comprehends all relations that is Friends Father Husband Wife House Land all creature comforts whatsoever I will be a God to thee they are to be found in God Therefore whatsoever I say seems to be lost by death shall be made up in the enjoyment of God himself and of his Son Jesus Christ so much in answer to that But Object 2. Some poor hearts that are taken with this truth and with the great gain of Heaven will try out O Lord why do I live in this miserable world and why is light given to him that is in misery and why is life given to the bitter in Spirit Job 3. 20. I have heard of the gain of death and I cannot be content any longer in this vale of misery to be kept from my gain I know not how to bear it any longer O that the Lord would make haste and let loose his hand upon me and cut off this thread of my life Answ Now good Christian let me say a little to thee do not make too much hast do not make more hast than thy Father would have thee I remember the Apostle in Ephes 4. 26. saies Be angry and sin not so say I to thee desire death but sin not in thy desire every desire of death is not a good and a warrantable desire there is a holy desire of death and there is a sinful desire of death and have a care thou sinnest not Quest But you will say then How far may a man desire death When are his desires holy and when are they sinful This is a Case of Conscience that is very obvious and obnoxious to most of Gods people at one time or other and therefore I shall spend some time in answer First I shall shew you when a mans desires of death are sinful And secondly When they are holy and good 1. First of all Desires of death are Sinful when a man shall act any thing against his own life I say when a creature shall act any thing against his own life when a man or woman shall do any thing that shall shorten their own daies or when they shall refuse the
gain 1. First of all That you would see how you are beholding to Jesus Christ for this that ever the Lord should make death to be gain What a loss is there in that What is there more dreadful than death That the Lord Christ should make this to be gain to his people O stand and wonder death is not gain in it self it is the greatest loss in the World Ay but this man shall comfort us concerning the toil of our hands this man comforts this Lord Jesus comforts concerning death as he makes it to be gain that which separates soul from body which might have separated soul from God to Eternity shall not only separate soul from body but set it nearer unto God and Christ and carries he soul into sweet injoyment of himself it leaves the body in the Grave to refine it and God will at the last day 〈◊〉 it up unto Glory And therefore I beseec◠〈◊〉 â—hat you would endeavour that your lives ma◠〈◊〉 to Christ Hath he made death gain to yo◠〈◊〉 he make it the most gainfull venture that ever you made How ought you to desire by all means that your lives may be gain to Christ Be you willing to suffer any thing for him for his sake you may well do it he hath made death to be gain to you you may well labour there is a Rest for you Be you willing to do and suffer for Christ Nay you should lay out your lives for Christ O put them off at the best advantage to die for Christ is the best advantage O put off life for the best gain for Christ you may well do it for he hath made death exceeding gainful and advantagious to you To conclude all with a word of consolation You that have interest in Christ is he your life What strong Consolation doth this minister unto you O blessed are the people that are in such a case Christ to be gain Christ to be advantage in life and death There is a blessed condition why all you that have interest in Christ what need you fear death I say what need you fear death It cannot hurt you it is an enemy disarmed the sting is taken out you may take a Wasp in your hand and put it into your bosom when the sting is out the sting of death is out and it cannot separate you from the love of your Father Nay it will carry you unto nearer embraces of God and Christ I am perswaded saies the Apostle that neither life nor death can be able to separate from the love of God in Christ Death cannot separate from Gods Covenant though it may separate from body and soul though the body lies in the Grave yet the Covenant of Grace holds I 〈◊〉 God of Abraham Isaac and of Jacob the 〈◊〉 â—â—â—â—nt of God holds now the Lord takes care of 〈◊〉 â—â—â—â—ones of the Saints in the Grave they shall 〈◊〉 by vertue of this Covenant O what do not you fear death you may make a bold venture on death you that have Christ for your life I say you may make a bold venture you may shoot the Gulph of Eternity and venture all upon him for he is your life and he will not fail you you have his example and he is gone before you he would fortifie your hearts he hath gone before you he was the Captain of your Salvation and he first broke the Ranks he was partaker of flesh and blood with us that he might suffer death and so that he might destroy death and therefore Christ hath given you his Example he intended that you should see the worst that death can do and it can do you no more hurt than it did him you that have interest in Christ it can do you no more hurt than it did him he is in the Ship with you he is Partner with you in the venture and if you lose he shall be the greatest loser Christ is Partner with you in the venture and if you shall lose in this venture Christ had as good never have risen again it is all one whether he suffers in his person or in his members if they should miscarry in this great venture of death Christ had as good never to have risen again it is all one O what hath the Lord done for you thus to fortifie your souls and to strengthen you by his own venture in that Partnership that Christ hath undertaken with you that this may spur you on Consider it well is not this a blessed priviledge O that I might die the death of the righteous saith Balaam no wonder he desired it what a gain does the righteous man get in his 〈◊〉 〈◊〉 at the Lord would perswade you to live the 〈◊〉 righteous to see the life of Christ and 〈◊〉 〈◊〉 Faith of the Son of God whilst you livâ—â—â—â—â—â—â—â—ath engaged that you should live the life of 〈◊〉 â—â—â—â—teous but if Christ be not your life you will never partake of the life of the righteous for where Christ is not life death cannot be gain But you will say Do not Gods own people fear death even as well as others Why we see they are subject to fears where is the difference betwixt their death and others they may have fears of death as well as other men I Answer It is true even the righteous man may fear nay not only the fear of nature but his fear may be sometime inordinate and sinful Ay but in his fear he runs to the promise even as Jacob did when he was greatly distressed when he came to his brother Lord saies he I fear my Brother but he runs to the Promise but Lord thou hast said thou wilt be with me and do me good and bless me he fears as well as others but in his fears he runs to the Promise Yea moreover To say no more but this The righteous man shall be delivered from all his fears therefore he does not upbraid the righteous they have Promises to run unto and the Lord their God will save them from their fears even our Lord Jesus feared when death approached he was greatly afraid he put up strong cries with tears and groans and yet was heard in that he feared in Heb. 5. 7. In the daies of his flesh he feared and his fears made him cry aloud and his Father that was able to save him is able to save thee from all thy fears these fears shall make him cry to his God and he shall be certainly heard in that he feared and so was made a Conquerour And so shall it be with those that are in Christ they shall be Conquerours over all their fears this poor man cried and the 〈◊〉 saved him and delivered him from all his fears 〈◊〉 shall serve for this time FINIS
unto God in 1 Pet. 3. 17. It is better if the will of God be so that you suffer for well doing than for evil doing If you suffer as evil doers you will have little comfort in it but if suffering in well doing take it patiently and the more patiently you take it the more acceptable it will be unto the Lord. Object Ay but I have been a friend unto him thus will men stand to plead for their passions a hard matter it is to forgive I have been a friend unto this man I have done him good all my daies and yet he hath wronged me so and so nevertheless To which I say Answ 1. Thou hast the more cause to pity him if he be one that doth return evil unto thee for thy good thou hast the better end of the staff see what Solomon saies in Prov. 17. 13. Whoso rewardeth evil for good evil shall not depart from his house Mark here 's a sad threatening if thou remembrest this thou hast cause to pity thy brother that hath done wrong unto thee the Lord hath said it and thou hast cause to pity him Evil shall not depart from his house Again The Lord may Object against thee the Lord may say I have been a friend to thee and done thee good all thy daies and thou yet sinnest against me and if this be not any bar unto the Lord to shew forgiveness unto thee let not it be a bar to shew thy forgiveness unto thy brother Object Ay but he hath done me much wrong spoken evil of me in every company he comes in he hath wronged me after reconciliation and peace-making he hath done me much wrong this is a hard task Answ But let me say unto thee notwithstanding all this thou comest short of the rule of Christ thou hast forgiven often thou saist hast thou forgiven one Brother seven times why truly there are many that cannot say they have exceeded that But if thou hast forgiven seven times that is no great matter thou thinkest it much but Christ thinks it little Alas what is seven times to seventy times seven four hundred threescore and two times Which when done thou art but come up to the Letter of the Word Thou hast wronged the Lord in his Name thou hast sinned against God again and again thou hast wronged him in his Name and in his Glory many thousand times and yet that is no obstacle of the Lords mercy towards thee notwithstanding thine often renewed provocations Oh let not the often renewed provocations of thy brother hinder thee from thy forgiving him SERMON I. GEN. 5. 〈◊〉 And Enoch walked with God and he was not for God took him YOu have an History in this Chapter of the ten first Patriarchs from Adam unto Noah In every Age God had some to bear up his Name in the World and amongst those these ten Fathers were choice Pillars But here is something remarkably spoken of Enoch here was accounted more of him than all the rest Enoch walked with God and he was not He saith of all the rest they lived so long so many years and then they died but Enoch walked with God and he was not therefore we should consider who this Enoch was the New Testament bears witness of him and speaks of this Enoch as one that was a choice piece in his Generation the Apostle Jude tells you that he was a Prophet as you may read in that Epistle the 14 Verse Enoch also the seventh from Adam prophesieth of thee saying Behold the Lord cometh with ten thousand of his Saints to execute Judgement upon all c. Enoch the seventh from Adam so Jude describes him Some put a great deal in this mysterie The seventh from Adam and I think there was something in it as he was a Type of Christ he was a Type of that Christ that was to be the Rest of his people that was to give perpetual Rest everlasting rest unto his Sains his name Enoch signifies one that was dedicated or separated unto the Lord and so he was a Type of Christ that was chosen out among his Brethren and he was separated and dedicated unto the Lord He walked with God and so did Christ and therein he was a Type of him he was well pleasing unto God He had this Testimony saith the Apostle to the Hebrews he pleased God Heb. 11. 5 Christ was the object of the Fathers good pleasure in a special manner This is my beloved Son in whom I am well pleased But I rather think the Apostle intended no more than Enoch but only to distinguish him from another Enoch that was in that Generation as you may read of him in Gen. 4. 17. And Cain knew his wife and she conceived and bare Enoch and he builded a City and called the City after the Name of his son Enoch So this Enoch in Gen. 5. was a third from Adam for he was not the son of Cain but the son of Jared and of Adam's posterity by Seth and Rubin Cain he came of that seed that was given instead of Abel when Abel was slain God gave another seed instead of Abel and Enoch came of that seed The Church of Christ shall lose nothing by persecution if Abel be taken away by bloody hands the Lord will raise up another seed and Enoch a choice man is of that seed to hold up the name of God in the World When John Baptist was put in Prison Christ himself goes forth to Preach the Gospel the Church of Christ shall not lose by Persecution out of the very ashes of the Saints that are slain shall arise new ones men upon whom a double measure of the Spirit shall be given as it was to Elisha when Elias was taken away And this by the way Let us now more strictly consider what it is that is spoken of this Enoch There are two remarkable things the one is concerning his Life and the other concerning his Death Touching his Life it 's said that Enoch walked with God he walked with God nay through his whole life he walked with God so many years as he lived after he begat his first son three hundred years and upwards the Apostle to the Hebrews saith That he pleased God that is his walking with God in Heb. 11. 5. By Faith Enoch was translated that he should not see death before his translation it 's said He had this testimony that he pleased God at the latter end of the Verse He walked with God it was his constant aim to please God in all things he aimed at God in the whole course of his life He had this testimony that he pleased God he lived in Faith and Obedience and by Faith he pleased God For without Faith it 's said it 's impossible to please God He continually exercised Faith upon the promised Messiah that was to come he lived in expectation to see his day and he saw it before-hand as Abraham did by Faith and rejoiced and so he
walked with God and by Faith he pleased God And here is something spoken of his death or of his change It 's said that after he walked with God He was not He walked with God and he was not for God took him Some conceive that all this is spoken of his walking with God He walked with God and he was not he was not in himself he walked in God and not in himself he denied himself and followed God he made a resignation of himself up to God God took him up to himself but this is something strange I rather think the latter part doth consider the change of Enoch his translation out of this life He was not for God took him and we have good ground for this Interpretation because the Apostle gives it thus in that place before in Heb. 11. 5. it 's said By Faith Enoch was translated that he should not see death and was not found because God had translated him so he was not that is he was not of the World he was not found any more amongst men He is said to walk with God here upon earth after he had walked with God three hundred years and he was not for God took him It implies a special way and manner of Enoch's change which was not ordinary he died not as the rest did but only he was changed as those shall be that shall be found alive when Christ shall come to be Judge of the World they shall not die but they shall be changed so Enoch died not but he was changed his body did put on Incorruption it did not cease to be but it was changed and translated so saith the Apostle He was translated that he should not see death God took him up in some extraordinary way as he did Elias Elias was translated that he should not see death he was taken up in the sight of all his friends Chariots and Horses of Fire took him up and carried him into Heaven and so 't is very likely that Enoch was carried up some such way to Heaven He was taken away from his friends and they knew not what was become of him God took him they knew not where he was He was not found saies the Apostle which doth intimate that his friends sought him as the friends of Elias they went to seek him when he was taken up to Heaven so it 's like he was sought for when he was taken up to heaven but he was not found God took him up the manner of his translation was extraordinary even as that of Elias Enoch before the Law and Elias under the Law were taken up into heaven But more of that hereafter I shall only for the present make some entrance and look upon this Enoch as a man that was a choice piece in his Age in his Generation special notice is taken of him more than of all the rest Enoch walked with God You may observe That in all Ages God hath some of his Servants that are more eminent than others God hath some in all Ages that walk more close with him that are in a very remarkable manner holy and gracious and hold forth a great deal of God to the World all the ten Patriarchs that were spoken of in the Text they were gracious men and they all walked with God but it 's said of Enoch as if he was alone Enoch walked with God which doth intimate that he walked with God in a remarkable manner he walked more close with God than all the rest of his Brethren than all the rest of his Generation Enoch walked with God God hath some choice servants in all Ages he loves all his Children dearly as a father loves all his Children dearly but some are nearer him than others some are set upon the knee and laid in the bosom when others stand by choice affections are in the Lord to some and made known to some A Prince shall carry it respectively to all his Favorites he 'll shew favour to all but yet some come nearer him than others they know more of his mind and are more intimate with him they are taken into his privy Chamber into his secret Galleries there to walk with him And thus the Lord deals with some of his Saints Enoch was a favorite in his Generation Afterward comes Noah and Noah was a favorite in his Generation see Gen. 6. 9. These are the Generations of Noah Noah was a just man and perfect in his Generation and Noah walked with God Noah was a just man and perfect in his Generation Noah walked with God in a remarkable manner he kept more close to God than all the World beside But Noah found favour in the eyes of the Lord it 's said when all the World was drowned Abraham was such a man in his Generation he was a friend of God God revealed more to him than to all the World besides I will hide nothing from Abraham saies God in Gen. 18. 17 18 19. Shall I hide from Abraham that thing which I do saies God he 'll teach his Children and Servants I will not hide from Abraham he was Gods choice favourite and therefore he will not hide from Abraham the thing that he will do After Abraham comes Job he was a favourite in his Generation it was thought upon good ground that he lived betwixt Abraham and Moses when ever it was he was a favourite in his Generation Hast thou considered my Servant Job that he is a perfect and upright man one that fears God and eschews evil and there is none like him on the earth Here is a high commendation he is a man worthy to be considered God himself considers him a perfect and upright man one that walked up close with God as there was none nigher him in his Generation there was none like Job he was the choicest Scholar that God had in the World and God taught him more than all the World besides he was the greatest proficient in all the School of God God gives him high commendations And then comes Moses he is a favourite in his Generation He saw God face to face there was none like unto Moses none had such communion with God as Moses had in his Generation Come thou up into the Mount he was Gods favourite he walked with God as Enoch did and there was none like him And so when Moses was gone Joshua in his Generation was one that Followed God fully none but Caleb and Joshua followed God fully they were the choice in their Generation And so afterward David he was a man after Gods heart a choice man in his Generation And so Hezekiah and then Josiah of them both there was none like them in their Generation there was none like Hezekiah in his Generation and none like Josiah in his Generation they were choice favourites in their Generation Our Lord Jesus loved all his Disciples dearly and took care of them but there was one of them lay in his bosom there was one that
reads and when he prays and when he hears most men confess then they have to do with God but he that walks with God knows he hath to do with God when he is in his Calling and therefore he takes that Counsel which is given him by the Apostle in 1 Cor. 7. 31. And they that use this world as not abusing it for the fashion of the world passes away He uses the world as if he used it not because he knows he hath to do with God in the things of the world Now he hath to do for God and doth all for the Lord First As he sees there 's a trust committed to him from God and this is an engagement to faithfulness his Calling is a Talent it 's one of the Talents that God hath given him and therefore it 's a trust that lies upon him and therefore this is an engagement to faithfulness yea and he looks upon himself as one that is to be accountable to God how he hath carried himself not only in the waies of Gods worship but how he hath carried himself in his Calling with what faithfulness he hath performed the works of it thus he eyes God in it and he doth it as unto the Lord as he makes God the great end of all that he doth thus he performs the work of his Calling as in it he makes God the great and last end It 's true there are other subordinate ends which he looks at and he may even when he is industrious in his Calling as to gain a comfortable subsistance for himself and his family and that he may give to others as need be and the like but the main end is for the glory of God that God may serve himself of him that God may improve him and that he may be an Instrument of much good in his place and Generation and truly where men don't propound this and make God the great end there must needs be woful miscarriages in all that they take in hand when men know no other end but to gain the world and heap up riches and to build their Nests on high and the like when this is the only end that they propound in the work of their Calling it 's the way to all injustice violence fraud and deceit and forgetfulness of God and a whole flood of iniquity comes in but he that walks with God his aim is that God may have glory and that he may be the great and last end and therefore though he doth not gain much in the obtaining of those subordinate ends yet he is faithful in his Calling he goes on in obedience to Gods command and to be faithful to his Generation That 's a second particular he that walks with God in his Calling doth all as unto the Lord he is the last end he looks at 3. But again Thirdly He desires to be holy and spiritually minded whilst he is in his outward employment that 's another part of his walking with God he desires to be holy in the midst of the world and therefore it is that he takes that Counsel that the Apostle gives in 1 Cor. 7. 31. To use the world as not abusing it because the time is short and the fashion of the world passeth away he bewails nothing more than a carnal heart whilst he is in the world it 's death to him it 's worse than death To be spiritually minded is life and peace but to be carnally minded is death therefore he looks upon that Scripture with joy that doth prophesie of holiness abundance of holiness that shall be given out in that day in Zach. 14. 20. In that day there shall be holiness unto the Lord upon the Bells of Horses he looks upon that Scripture and his heart doth close with it as a gracious promise he prays for the accomplishment of it his heart leaps within him to think that there is a time coming when there shall be holiness to the Lord in the conversations of all his people in their employments that though their hands be put to the things of the world yet their hearts shall be up their hearts shall be breathing after God the heart shall be conversing with Christ he knows that his Calling was made for him and not he for his Calling it was made to be subservient to his best good to be a servant to him not to be his Master and therefore still he desires to keep his heart free for God he knows that if he make a God of the world the world will make a slave of him and therefore he desires to walk as one that Christ hath made free and still his heart is breathing and thirsting after God whilst he is in the midst of worldly Employments That 's a Third 4. Again Fourthly He that walks with God in his Calling is careful to sanctifie all by the Word and Prayer so saies the Apostle in 1 Tim. 4. 5. All things are sanctified by the Word of God and Prayer he knows that there 's a Curse upon the whole Creation sin hath brought a curse upon every creature there 's a curse upon every way of man there 's a curse and a snare in every Calling in every Employment that man sets his hand unto and therefore it is his desire that all may be sanctified unto him he knows that the creature is not comfortable no condition comfortable unless God be kept close to the creature and therefore he looks up continually to God for his blessing that all may be sanctified to him he knows that the earth can bring forth nothing but Bryars and Thorns it 's the curse of the world and so it 's the curse of every condition that though he plough and sow and though he labour with never so much industry his Calling brings forth nothing but Bryars and Thorns he meets with nothing but vanity and vexation crosses and molestations and that which is worst of all he is not able to bear them therefore he desires that all may be sanctified unto him by Word and Prayer he knows that it 's not the industry of man that makes rich it 's not the blessing of the hand unless the Word of God goes along with it in all his waies to take God along that so he may have the blessing of the Lord upon the works and labours of his hand That 's a fourth Again 5. Fifthly He is careful that the world and his outward employments don't justle out the things of God This is another part of his walking with God in his Calling he knows the things of God are of greatest concernment his Calling and the things of this world are but for a time for this moment whilst he is travelling over the bridge to Eternity and therefore he knows he shall wrong his own soul if the cares of the world and the things of the world and over-eager pursuit after the world should hinder him in his pursuit after God and Christ He looks upon that as
you have given up your selves to walk with him Oh that the Lord would make you that are his people watchful over your souls you have given up your selves and therefore take heed you don't turn aside maintain this communion desire that it may be upheld betwixt God and your souls and remember this That it 's your greatest priviledge whilst you are upon earth that you may thus walk with God a mighty priviledge that poor dust and ashes poor worms should be taken to walk with the great God that God should make choice to have such for his Companions his Fellow-travellers Oh it is infinite rich and Free-grace therefore do not slight it do not contemn it but labour to walk up to such relation it 's your dignity and your priviledge to walk with God So much for this time and for this part of the Text. SERMON IX GEN. 5. 24. And Enoch walked with God and he was not for God took him YOU have heard of Enoch's walking here 's Enoch's Rest here 's recorded what befell him at the end of his Journey he went a step out of sight He walked with God and he was not God took him He was not the phrase is sometimes applied unto those whom God takes away by ordinary death so saies Jacob of his sons whom he supposed to be dead in Gen. 42. 36. Joseph is not and Simeon is not and so in Jer. 31. 15. you shall see this phrase applied to those that God takes away by ordinary death Thus saith the Lord a voice was heard in Ramah lamentation and bitter weeping Rachel weeping for her Children and refused to be comforted because her Children they were not and so some do conceive that Enoch was taken away as other men are becaâ—â—e it 's appointed for all men once to die but the Apostle must be our Interpreter he tells us the meaning of that phrase as applied to Enoch He was not for God took him in Heb 11. 5. By Faith Enoch was translated that he should not see death and was not found because God had translated him he was not found saith the Apostle for God had translated him he was not found amongst men he was no longer of this world nor in this world he was taken into another world into another place for God had translated him and he was not found and it was not in an ordinary way as other men he was translated God took him And so it may be said God takes and receives all the spirits of his servants but Enoch's departure his farewel to the world was in an extraordinary way God did not take him as he takes others of his servants by death but God took him from death he was translated that he should not see death saies the Apostle There are many particulars that may be useful to us before we come to the main concerning Enoch which we shall hardly reach at this time But to Consider that phrase He was not He was not in the world of the world you must not think that Enoch ceased to be he did not lose his Being the Text saies He was not neither do any of the servants of God lose their Being when they are translated when taken away by death but he had no being as to the things of this world he had a being as to God and Heaven and as to an invisible world so he was and so it may be said of all Gods people that leave this world They are not they are not as to the world they have no being as to their comforts relations friends employments and callings so they are not but as to God Christ and Heaven and to the things of an invisible world their being is not lost but perfected they have no being as to their relations death cuts that asunder You shall see what Job saies Job 7. he complains there that all relations cease there and the Servant is free from the Master as this relation so all other relations when death comes so that a man he is not he is no longer as to his friends and relations And so he is as to the comforts of this world see Job 7. 9. As the Cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more he shall return no more to see his house neither shall his place know him more he is consumed like a Cloud and gone down to the Grave and what hath he no being No he speaks only in relation to the things here and to the comforts and enjoyments as to his house and so to all other comforts of his he shall not return to his house neither shall his comforts know him any more Take notice of this it will hold forth something that is useful to us It will teach you three things 1. First of all It will teach Christians to mind the things of God and Heaven more to be more taken up with the things of the world that is to come why as to all the things of this life as to all your friends comforts relations house and land and other accommodations you shall not be e're long and therefore seek more after the things of God and Christ where you shall have a being to eternity Think upon this Christians when you are ready to lose God in the World when you sleep over head and ears in your worldly employments Oh think of this the time is a coming the time is at hand when it shall be said That you are no more of the world and you shall have no being at all as to the things of the world your friends shall know you no more and your relations your comforts your house shall know you no more you shall be to all these things as if you had not been as if you had no being or as if you had no relation to them Oh then whilst you are in the world don't live as those that are of the world but say as Christ did Now Father I am no more of this world live more there where your being shall be to eternity Live more upon God and Christ and be more exercised in the contemplation of the things of the invisible world there your being shall be to eternity and don 't live so much upon those poor low outward things where you shall have no being e're long but when the world shall speak of you they shall say You are not even as it was of Enoch here Enoch was not as to this world he was not 2. Secondly This may also instruct you how to carry it towards the loss of friends and relations when God shall take away any of your friends and relations take heed you don't let out natural affections towards them when God hath taken them for they are not as to you they are not they are none of yours you have no relation to them death hath broken it they were given you for a time your Husband your Wife your Children they were given
you for a time to be comforts to you for a time till the Lord should call for them but when the Lord hath taken them they are no longer yours they are not as to you It 's sinful then to let out natural affections towards them as to look upon them as yours your Husband your Wife your Children they are not as to you but they are as to the Lord compleat in him and as to you they are not and therefore it 's sinful unto you to let out natural affections when God hath broken your relations And 3. Thirdly This may give some comfort in the loss of friends when they die in the Lord they are not lost they don't cease to be If they were annihilated and destroyed and if they had no being any where there 's cause to mourn there 's a loss indeed they only disappear unto you and unto this visible world but they are not lost they appear in the presence of God though you see them not and they have no being as to you yet as to God in heaven in another world they have a being a glorious being a perfect being and therefore there is no cause why we should mourn for them as if they were utterly lost That 's the first consideration Enoch was not as to this world and as to the relations of this life he was not But again 2. Secondly Observe how easily Enoch was translated how easie God makes Enoch's passage to another world he walks with God and God took him and we hear no more of him he walked all his life with God and at the end of his course God took him along with him it 's spoken of him as if he went but a step further and he was not here he went but a step further and he went along with God God took him to himself We may observe that God can make the passage of his servants easie to another world such as walk with God on earth God makes their passage easie to another world so it was with Enoch Quest But is it so to others Enoch's translation was easie for Enoch he was not dissolved soul and body did not part but both were taken up to live with God but is it so to others Answ Yea God can and doth make it so unto his people that walk with him though death may seem a strait passage and a dark entry yet the Lord can make it lightsome he can make it easie unto his servants what an easie matter was it for Moses to die when he had walked with God all his life It was spoken of him as an ordinary thing Go up and die God bid him go up upon the Mount and die there go and die there and Moses went up and God made that death easie to him And so it was spoken of all the Patriarchs and those that walked with God in those old Ages God made this strait passage easie to them therefore it 's called a falling asleep after they had served their Generation they fell asleep or they were gathered up to their Fathers it 's set forth by such expressions Jacob leaned upon his staff and raised up himself and blessed his Children and speaking of the things of God and Heaven and so he fell asleep God makes it easie unto them that walk with him for they that walk with God gain experiences of him I say they that walk with God treasure up experiences of Gods gracious dealings they shall see how God hath been with them many a time he hath been with them in many deaths he hath been with them in the fire he hath been with them in the water he hath been with them in many Jeopardies and dark conditions he hath delivered them they have gained many experiences of God therefore they will trust in God they 'l trust in him when they walk through the Valley of the shadow of death he is a sure friend he is a tried friend and therefore they can't but rest in him But Again They that walk with God walk by Faith now it 's faith makes death easie all those Worthies spoken of in Heb. 11. died willingly for they died in Faith Faith makes the strait passage easie For 1. First Faith discovers the Victory of Christ I say it makes discovery of the victory of Christ over death and the Grave presents the Saviour that is the Conquerour that hath disarmed the strong man that hath taken away the sting of the Serpent now when the soul by Faith sees that death is disarmed and the sting is taken out it 's easie then to grapple with him 2. Secondly Again Faith takes hold of the promises which are grounded upon the faithfulness and truth of God for its security I say it takes hold of those promises which are made in faithfulness and truth why the Lord hath said that he will be with his people in all their straits yea when they walk through the valley and shadow of death that he will never leave them he will never forsake them now the discovery of this to the soul makes death easie 3. Thirdly Again Faith looks beyond death it 's higher it 's taller than death it can look over the shoulders of death it hath a piercing eye it can see through the darkness of the Grave and it can behold the tops of the Towers of the heavenly Jerusalem it can see the Land that lies beyond the Land of death it sees the dark entry and the low valley that doth over-shadow it it doth lead unto that Land that Land of blessedness that the Lord hath prepared for his people and therefore whilst faith is thus exercised death is made easie and they that walk with God walk and live by faith and therefore to them is death made easie Yea 4. Fourthly Again Death is made easie to them for by walking with God they have gained acquaintance with God and it's acquaintance with God that makes death easie when a soul hath walked with God as with his friend all his life it 's not afraid to go to God at last because he is his friend he knows God thoroughly and therefore can trust him he knows his gracious disposition and the love that is in his heart He that comes to God must believe that he is saies the Apostle and that He is the rewarder of them that diligently seek him till this grace of the love of God be discovered the soul can't come to him on earth it can't draw nigh to him by faith much less can he come freely to him in heaven Why this is the cause why death is so terrible because his acquaintance is no more with God but when the soul hath lived as in heaven and conversed with God and beheld his face and follows him continually with this acquaintance he hath gained with God it doth make the passage of death though strait in it self yet easie And therefore to apply this Vse 1. I beseech you you that walk with God
they have length of daies continued And besides God doth promise to his people a great restauration that is to be before the end of the world as the daies of a tree so shall the daies of my servants be and mine Elect they shall long enjoy the work of their hands it shall then be a mercy to live long when the new Jerusalem shall come down from heaven and when the Lamb shall be the light of it when Satan shall be bound and the Accuser of the Brethren cast out and wicked men put under when corruption shall be subdued then long life shall be a mercy But however I answer That if God do shorten our daies here and give us an Eternity in heaven we are no losers but God is as good as his word If a man promise you a Shilling and shall at that day give you a hundred or a thousand pounds he is not unfaithful but he is as good as his word and thus the Lord promised long life which is an eternity better than life here and wherein he fulfils his word It should and ought to be the desire of all to live much rather than to live long to live much in a little time thus did Christ he lived much he glorified the name of his Father in the time he lived he did much in a little time and thus it should be our care to do much for God in a little time and to lay hold of eternal life betimes because this life is momentany and vanishing the Devil takes his opportunity he works much knowing he hath but a little time because he knows his time is short therefore he works with all his might and plyes his work to deceive the Nations If he be so subtile for his Kingdom how wise ought we to be to promote the Kingdom of Christ Oh! whatsoever we find to do for God let us do it with all our might and with all our strength for thus hath Christ given us his Example I shall proceed to that which remains God took him I shewed you before Whither Enoch was taken He was taken up into Heaven he was not dissolved he died not as other men I proved it from the Epistle to the Hebrews that he was translated that he should not see death Quest But you will say Wherefore was Enoch thus translated Why was he not dissolved Why died he not as others Why translated that he should not see death Answ I answer First Because he was a remarkable Type of Jesus Christ I say he was a remarkable Type of Christ For 1. First He was matchless in his Generation There was none like him above all the men in the world Enoch walk'd most close with God in his time he was matchless and none like him and herein he waâ— a Type of Jesus Christ who was matchless in the world whilst he was in the world he was as the Apple-tree in the midst of the Trees in the Forest there was no guile found in his mouth he walked exactly with God when he was here upon earth there was no stumbling blocks no slips in the whole course of Jesus Christ But 2. Secondly Enoch was a Type of Christ in that God was so exceedingly well pleased with him He received this Testimony saies the Apostle in Heb. 11. 5. that he pleased God God was pleased with him and herein he was a notable Type of Christ the Father is pleased only in him Behold my servant whom I uphold saies he in Isa 42. 1. mine Elect in whom my soul delighteth he was infinitely well pleased with Christ the good pleasure of God towards Enoch it was but a drop of that love and that good pleasure which was poured out upon the head of Jesus Christ the Father was pleased with his Person infinitely pleased in his righteousness pleased in all that he did and pleased in his sufferings Isa 53. 10. It pleased the Father to bruise him he was pleased with all those that Christ represented he is pleased with the whole Family of Christ even with all that belong unto him in Heaven and Earth and that only for his sake it is said of him in Matth. 3. the latter end This is my beloved Son in whom I am well pleased So then my Brethren is there ever a soul that is seeking after the good pleasure of God the manifestation of the love of God unto it that is looking and waiting for some token of acceptance from heaven Would you be in the ready way unto it Then look unto the Lord even Jesus Christ of whom Enoch was a Type look unto him in his love all the love and all the good pleasure that is in the heart of God runs down through Jesus Christ unto poor creatures Oh run to Christ make hast to Christ throw down your selves at the Foot-stool of Christ and clasp about him by Faith and know that there is a plentiful Box of good pleasure and love broken upon the head of Christ by the Father that will run down unto every soul that sits under the skirt and shadow of Christ That 's a Second thing wherein Enoch was a Type of Christ 3. Thirdly Enoch was a Type of Christ as Christ was a Conqueror over Death and this was held forth in Enoch's translation He did not see Death Enoch did not see corruption as the bodies of others do and he was in this a Type of Jesus Christ that was the holy One of God that he should not see corruption he did not see corruption Enoch's conquest was but a Type of this conquest and victory of Jesus Christ that he got for his people over Death and the Grave and therefore you that desire not to be dismayed when Death comes when this enemy shall set upon you Oh that you would before-hand look unto the conquest and victory of Christ There is a time when this your enemy will meet you all in the Field Would you not be dismayed Would you be able to look Death in the face Then I beseech you before-hand live upon Faith in Christ upon the conquest of Christ upon the victory of Christ he hath broken the force of death taken away the sting of it he hath dismayed it Oh live upon the conquest that Christ hath made over death that so your hearts may not fail when you come to grapple with this last enemy which is Death Christ hath overcome Death gloriously and Enoch was but a Type of Christ and a shadow of it in his translation That 's the first wherefore Enoch was translated in an extraordinary way because he was an extraordinary Type of Christ 2. But Secondly Enoch was thus translated because Enoch whilst he lived exercised a special faith I say Enoch had a special Faith a most remarkable faith in some good and great deliverance that God would work for him either in Death or from Death He trusted God whilst he lived in victory over Death that Death should be conquered for him and
our bodies our lives for Christ if Christ call for them because there is a Resurrection of the body All that the Father hath given him it is the Will of the Father that he should raise them up at the last day It will be comfort to you when you come to lay your heads in the Grave at rest you shall not be in Prison for ever your bodies shall not lie in the dark Dungeon for ever No Christ hath taken away the horror of the Grave and he would not have you meditate horror there the Covenant of God you that are his people holds with your bodies where ever you are the Covenant of God laies hold upon your scattered bones the Covenant of God holds with their very bones and Christ will come to open those Prison doors the Apostle saies the whole Creation groans Rom. 8. 22. For we know that the whole Creation groaneth and travelleth in pain together until now waiting for that deliverance in that great day the day of Resurrection the very earth shall travel and it groans to bring forth even all those sons and daughters that have lain so long in the bowels of the earth even all that have been buried in the Earth and Sea it groans to be delivered of them and therefore what matter of comfort is this The Lord would have you assured of this That there shall be a Resurrection of your bodies he hath taught it in the Type whilst you have seen Enoch Enoch translated in the body and he hath given you a greater confirmation by Jesus Christ who is risen and sits at the right-hand of the Father he is the seminal Comforter therefore O ye Saints be ye comforted waiting for that day of Resurrection And so much for this time SERMON XIII GEN. 5. the latter end of the 24 Verse For God took him I Desire you with patience one hour longer then I hope through Gods assistance to finish that which I have been so long insisting upon from this Text. The last day we enquired wherefore God took Enoch in that extraordinary manner why was he translated that he should not see death I gave three Answers then I shall proceed to a further Answer to this Question Quest Wherefore Enoch was thus Translated that he should not see Death Answ It was That so the Lord might be a defence to that great Mysterie even in that Generation that he might give them a taste and so see of that wonderful good that God should work towards the end of the world when Christ shall come in his glory when the bodies of all the Saints that are alive shall be changed when they shall not see Death as Enoch was translated that he saw not death I say here God gave some first-fruits of that wonderful work that he should do for his people at his next coming when the Saints that are alive shall not die but shall all have their living upon the face of the Earth and be taken up as Enoch was and as Elias was even so shall they be taken up and lifted up to meet the Lord in the Air and here is a Mysterie which is more fully made known to us by our Lord Jesus since the coming of Christ in the flesh see what the Apostle speaks concerning this great mysterie of the change of those at Christs coming in 1 Cor. 15. 51. Behold I shew you a mysterie we shall not all sleep but we shall all be changed in a moment in the twinkling of an eye at the last Trump for the Trumpet shall sound and the dead shall be raised incorruptible and we shall be changed Again the same Apostle doth plainly declare this mysterie to the Thessalonians 1 Thes 4. 15 16. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep For the Lord himself shall descend from Heaven with a shout with the voice of the Arch-Angel and with the Trump of God and the dead in Christ shall rise first then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we ever be with the Lord. He doth reveal this mysterie in all the parts of it we that are alive shall not prevent them that sleep Christ shall first descend and the Trumpet shall blow and they shall be raised and then shall we be changed But you will say Doth not this cross other Scriptures Is it not said that it is appointed for all men once to die Why then doth the Apostle say We shall not all die we shall not all sleep I Answer First of all That this Word of the Lord is not crost though the Lord is pleased to mitigate the sentence there shall be a kind of death to the Saints that are then alive when Christ shall come they shall not die properly there shall not be a separation of body and soul yet there shall be a metaphorical death there shall be a change and so great a change even as death is the change of the Resurrection meeting together which certainly is very great and this cannot be without some fear and some horror which shall be even as the horror of death unto the Saints for though there shall be no harm they shall not be harmed when the first Trumpet shall blow no harm to the Saints all the woe shall be past but yet I say there may be a great deal of cause of fear of death for Christ shall first descend before they be changed and therefore there is room left for fear and horror the Text saies Christ shall first come with thousands and ten thousands of Angels and the Trump shall blow and the dead shall be raised and all this before those that are alive shall be changed and then saies he we that are alive shall be changed and be caught up even with them Now Brethren seeing God hath seen this needful that this mysterie should be revealed in all Ages therefore a glimpse of it must be given out to those Generations in which Enoch lived when he was taken up and so afterward the same was thought of Elias when he was taken up into Heaven The Lord hath seen it needful I say that this mysterie should be known and if it were needful for them then it is much more needful for us it is needful for us upon whom the ends of the earth are come that we should know this mysterie and that being in a continual expectation of the fulfilling of it it is needful both for the consolation and for the instruction of the Saints that this mysterie should be made known For their consolation Why the time is coming when Death shall be swallowed up when the Saints shall not die but they shall be changed this change is more desirable than death Gods people in all Ages have longed after it and therefore God
hath revealed that there is such a change to be and that all his people might take in the comfort of it before-hand God hath in all Ages given warning as if it might be in that very Age that his people might before-hand take in the comfort of it the Apostle Paul declares that he and the rest of the Saints were more desirous to live to this time than to be dissolved by death 2 Cor. 5. 2. We groan earnestly desiring to be cloathed upon with our house which is from Heaven we would not be uncloathed saies he there is a kind of reluctancy in Nature to be uncloathed to put off from the body we had rather be cloathed upon with our house which is from Heaven we had rather if the Lord please that a change of raiment might be given out that shall endure for ever that Mortality might be swallowed up of life and that this corruptible body might put on incorruption Now I say it being so desirable and the Saints had rather and are very desirous to see this change God therefore in all Ages will not conceal it but make it known as not impossible it might come in that very Age in which they live that so possibly they may take in the comfort of it before-hand at least the Saints though they don't see to this day you shall not be any losers you may die in the Faith of it and take in the sweetness of this promise you shall be no losers you shall not be prevented they shall not be in Heaven before you with Christ before you but even you that lie in the Grave shall be first raised and then those that are alive shall be changed The Lord would also have you be instructed by this mysterie he sees it needful to be declared that his people his Saints might live in a continual expectation of this change this great change that shall be when Christ shall come again and therefore the time was concealed that the Saints might live in a continual expectation of it and the Apostle speaks it as to his age Even we that are alive shall be changed because the Lord would have his people in every Age to live as those that do expect the coming of Jesus Christ when this great and wonderful change shall be you had need alwaies stand upon your watch you know not when your Lord will come at what hour he will return from the Wedding and therefore we had need be alwaies prepared and stand with our loyns girt and Lamps trimmed for there is some dread for a moment at least to the Saints when Christ shall come it will be worse if you shall be found slumbering and sleeping in carnal security it will be a great amazement when Christ shall come and thousand of thousands of Angels shall come with him and proclaim his glory when there shall be a great cry at midnight The Bridegroom is come certainly it will be a great amazement even to the Saints themselves that shall be in carnal security therefore it concerns us every moment to be upon our Watch-Tower You see wherefore it was that God took Enoch away in an extraordinary way that he should not see death there is one Question yet behind Quest Why did God take Enoch away at this time The main Answer which I shall give is this Answ The Lord when he takes his people away doth thereby give warning by taking Enoch away That there was a deluge of wrath coming upon the old World the Lord would put them upon it to consider what his event should be in this providence that so if possible they might prevent that deluge of wrath that Flood of water that came and swept them away When the Lord doth suddenly take away those that are found faithful in their Generation it is a warning of wrath to come I say when God doth suddenly snatch away those that are found faithful in their Generation it doth often presage some great wrath to come you have an express Scripture for it in Isa 57. 1. The righteous perisheth and no may layeth it to heart and merciful men are taken away none considering that the righteous are taken from the evil to come When God takes away righteous and merciful men and those that are left behind do not lay it to heart if they don't consider it and make use of it it is a certain sign of evil that is to come upon them God took away Enoch in his Generation and he took away all the rest of the Patriarchs that are spoken of in this Chapter they were all taken away before the Flood of waters came upon the world Methusalah he that was Enoch's son lived the longest and it is thought he was taken away either that very year or the year before the Flood came upon the old World God swept away them all even those that were remarkable in their Generation and then wrath comes upon the world O that thou wouldst hide me in the Grave saies Job in Job 14. 13. O that thou wouldst hide me in the Grave and keep me secret until thy wrath be past God hath some hiding places or other for his people and sometimes the Grave is a hiding place though sometimes Job doth not bespeak the Grave yet here sometimes God hideth in the Grave till such time as wrath be over Such as walk with God in their Generation they are Christs Flock though they be Pilgrims and Strangers upon the earth Sojourners Travellers yet they are Christs Flock here they rest and many times Christ will Fold his Flock before a Storm comes the Shepherd gathers his Flock together When a great Storm of Hail and Fire came upon the Egyptians the Israelites that were in Goshen gathered all their Flocks together and then they were safe Christ shrouds the most of his Flock the chief of his Flock from some approaching wrath that draws near 2. Secondly They are the Lords Houshold-stuff I say his people are his choice Houshold-stuff they are my Jewels In the day that I make up my Jewels When a man removes away all his best Houshold-stuff and carries away his Jewels you may guess that man doth not intend to be robb'd and so when the Lord doth remove his Jewels his choice Houshold-stuff it is a sure sign of his departure at least God gives warning to that people and if they won't take warning and cry unto the Lord as they did O why goest thou away and stayest for a night And if God depart from a place what follows your place is left to you desolate and woe be to you What a woe doth he threaten by the Prophet Hosea Hos 9. 12. Woe also to them when I depart from them Woe desolation and ruine certainly comes upon a people when God departs from them 3. Thirdly Again The righteous they are the Pillars of the place such as walk with God in their Generation they are the Pillars of Families the Pillars of Cities and
he fears the Resurrection that which is the righteous mans hope is the wicked mans fear he fears to see the morning he was loth to go to bed but will be more loth to rise for his flesh rests in fear he rather saies Lord let me lie here alway let me never go out of this Dungeon better lying here alway than going to Execution 2. But again Besides the rest of the righteous man is not only the rest of the flesh but the rest of the Spirit he ceases from all the assaults of Satan from his own crooked nature burdens of sin and corruption whilst he was in the Land of the living and those out-cries O wretched man that I am who shall deliver me from this body of sin and death the burden of death and sin is taken away it shall be put under his feet for ever he shall not see any more any of the motions of sin any of those lusts and corruptions that formerly did war in any of his members he shall no more cry O Lord deliver me from a hard heart a corrupt spirit a passionate heart O saies he my life is a burden to me to see these daughters of Heth these Canaanites because of these corruptions of mine my life is a burden to me Well there shall be no such complaints beyond the Grave and therefore saies he death shall make the Saints gainers But again They shall gain freedom from all the temptations of Satan this is great gain if well considered they shall no more be assaulted no more fiery darts thrown at them Here they are battered with temptations that through temptations their lives many times become a burden to them Ay but death shall set them free out of Gun-shot here they are tossed up and down turmoiled by Satan as Christ was carryed up to the Mountain and then to the Pinacle tossed up and down from Mountain to Pinacle Ay but then there shall be no tempter no temptation shall enter any place of that Jerusalem that is above in Heaven and therefore to the godly man death is gain Besides They shall gain freedom from all the oppositions and oppressions of the World I say freedom they shall rest from the oppressions of men and Job did account that and look upon that as a great mercy he did envy men in their Graves saies he They are at rest the poor man is freed from the Oppressor from all persecutions of men and from all the slaveries and bondages and tyrannizing of them why death shall set them free from the oppressions of men from all evil of men from all wars and rumours of wars and sad effects of wars death sets them free from these O say you I have lost a friend but you know not what he gained he is taken from the evil to come in the Generations after him he shall rest from all sorrows from all afflictions from all passions the Lord God shall wipe away all tears from their eyes there shall be no mourning beyond the Grave no complaining in the streets of the new Jerusalem Brethren Lay all these together and see if this be not gain to those in whom the life of Christ is to gain nothing but this Rest from their labours and rest from oppression and tyranny to rest from sorrows passions tears and mournings this is a mercy but to rest from temptations to rest from sin and from all those lusts and corruptions that did war in their members and in their minds this is a great mercy if there were no more see how you are beholding to Christ for these if you find no more gain that death brings you in that are in Christ how are you beholding unto Christ for it Death is not gain in it self but you are beholding to Christ that hath made it so It is said of Noah in Gen. 5. 29. when Noah was born it is said this same shall comfort us concerning our work and toil of our hands This man shall comfort us for he shall be a Preacher of righteousness he was a Type of Christ and a Preacher of righteousness through faith and therefore Noah did comfort them through Preaching of Christ the righteousness of Faith an object of rest a place to take up in in the midst of their toil and labour they were beholding to Christ o whom Noah was a Type who is this rest and to you death would not be thus gain if Christ had not made it so no this man this Lord Jesus hath brought in comfort concerning that estate of separation of soul from body it is not gain in it self but Christ hath made it so unto his people O how are you engaged unto Christ say even for this if you should hear no more of this rest I will bless his great name for it SERMON VI. PHILIP 1. â—1 For to me to live is Christ and to die is gain THE Apostle I told you the last day doth converse with Death at a distance But I entered into the main Point which I shall prosecute at this time For to me to live is Christ and to die is Gain DOCT. Where Christ is life there death is gain See the Connexion For to me to live is Christ Christ is my life and death is my gain Death is gain to that soul that hath Christ for its life One particular I named I shall prosecute the rest 1. First Their gain is a gain of rest I say every Believer by death gains Rest a rest from toil and troubles of an evil turmoiling World Blessed are the dead which die in the Lord for they rest from their labour they rest the rest of the righteous man When he is in the Grave it is another kind of rest than the rest of the wicked it is said of David who is a Type of Christ that his flesh rests in hope the flesh of the righteous man rests in hope but the flesh of the wicked man may be said to rest in fear he may fear the approaching day of light he may fear to lie down but more to rise up he cries out O Lord let me lie here to Eternity for the chains of darkness are better than the light of a new day but the flesh of the righteous man shall rest in hope he shall have no more fiery darts of the Devil thrown at him he rests from temptation and oppression of the World and from the tyranny of man he rests from all griefs sorrows tears and complaints where all tears shall be wiped away and no complaints in the streets at that day here is a great deal of gain the righteous man gains rest in the day of death 2. Secondly As he gains rest so he gains perfect peace and fulness of joy it is said in Isa 57. 1. The righteous are taken away from the evil to come c. and it is said he shall enter into peace They shall rest in their beds every one walking in his uprightness they shall not
one anothers glory but every one shall glory in his own happiness as his own gain they shall gain in respect of company Again in the 9. Ninth place They shall gain Confirmation and Establishment by this blessed condition all this that is spoken of he shall be established in it for ever there shall be no more returning to sin and sorrow no more returns of former temptations there shall be no more possibility to fall again but it shall be confirmed and established in blessedness it shall no more lose his happiness than Christ can lose his no more turned out of heaven than the Son of God can be turned out they shall be confirmed and established for ever there shall be no robbers nor no fear of danger this is another part of their gain 10. Tenthly To name no more Believers shall be gainers in respect of their body for their bodies shall be new moulded at the Resurrection of the great day the body shall be made new and serviceable to the soul every way fitted and Organized for the soul to work This corruptible shall put on incorruption saies the Apostle and mortality shall be swallowed up in life God will make up these vessels of the bodies of his people again at the Resurrection and when he hath raised them up he will raise them as vessels of honour and vessels of glory And as it is said that that matter whereof is made the purest China is buried many Generations in the earth before they take it and of that they make the purest China so though you be buried in the earth the Lord will raise you up though many Generations after and they shall be raised up and fitted for the spirits of just men made perfect that God may be glorified both in soul and body to Eternity This is the gain of that soul by death to that body whose life Christ is And there must needs be gain to those that are Christs For 1. First of all It were not possible that Believers should be willing to part and leave all comforts behind them and that they should so part with all willingly with that which is so desirable in the world I say it could not be if there were not gain behind for Gods people have nature as well as others and they have natural affections and nature seeks its own preservation and it looks upon death as an enemy and yet that this enemy shall be entertained so willingly that when the Lord calls he should open his bosom to receive the stroke that he shall send and be a volunteer in his death certainly there is something in this there is that which the World knows not of how willingly did Christ send forth his spirit It 's said He cryed with a loud voice and gave up the Ghost his spirit was not snatcht away violently but he gave it up willingly it is not so with the wicked man and it was not so with the rich fool in the Gospel This night shall thy soul be required at thy hand his soul was commanded it was taken from him by force and violence whether he will or no he was not a volunteer but his soul was pluckt from him but that a man shall give his life up voluntarily that he should entertain death voluntarily and part with all friends Wife and Parents why surely it is because the Lord gives a greater assurance of gain which is to be found beyond death it self But again 2. Secondly If there were not such gain by death to the godly man it were not possible that he should make such a venture as he doth If a man venture into a far Country he will not venture for a little he will venture for gain and good gain or else he will not venture there is a venture at death with the godly man he makes a venture and it is the greatest venture that ever was made he doth not venture his estate but he ventures his soul which is infinitely of more worth than his estate and the venture is for Eternity and if that venture be lost all is lost and he is undone for ever yet thus he ventures and lancheth forth into the Gulph of Eternity but he hath a word from the Lord and he saith Well if God will deceive me let him I will venture now the believing soul doth see the future great gain that will follow death But again 3. Thirdly If it were not so Believers were the miserablest creatures of all men If it were not for Christ we were of all men most miserable if there were no hopes of better then we were the miserablest of all men for we are the lowest of all men Afflictions Persecutions Griefs and Sorrows of all sorts is the portion many times of Gods dearest people and children now if there were nothing beyond the Grave we were of all men most miserable the Apostle was in deaths often he was dead every way he carried his life in his hand he was the off-scouring of the world so accounted and now if there were in this life no hope no hope of a Resurrection no hopes of a better world then we were miserable indeed but the believing soul knows that the end of the righteous man is peace and the end of the transgressour is to be cut off But again 4. Fourthly and lastly to name no more Death must needs be gain to believing souls because it was gain to Christ Christs gain came in by death and therefore so shall theirs Ought not the Son of man to suffer these things and so to enter into his glory It 's the way to his glory by way of sufferings He was led along all his life in this way his gain came in by losses his honour his greatest honour came in by dishonour and that reproach and that low condition that befell him whilst he was in the World he found honour in dishonour and his exaltation came in in a way of humiliation and life came in for all his people in a way of death by his own death He took upon himself the form of a servant c. his exaltation came in in a way of humiliation and life for his people came in by his death as it was with Christ so shall it be with his members for there shall be a conformity and there shall be an uniformity betwixt Christ and them as it was in the head so shall it be with the members as his exaltation came in in a way of humiliation so shall theirs and their life in the greatest of it shall come in by death God the Father delights to walk in this way for it is contrary to the World and God delights alway to do the greatest things by contraries In the Creation of the World and so in the new Creation when he made the World he made all things of nothing and so of the new Creation he converts a sinner by that which is most opposite by the Word of the Lord
sinfulness of it when a man desires to die only upon these grounds to be rid of trouble and affliction 1. First He doth charge God foolishly It is said of Job in the latter end of the first Chapter In all this he sinned not nor charged God foolishly But afterward Job did charge God when he came to consider the day of his birth he spake against his own life Wherefore is light given to him that is in misery and life given to the bitter in soul There Job did charge God foolishly as if God were not wise enough to measure out thy portion O thou wouldst die that thou maist be eased of such and such an affliction thou chargest God with want of faithfulness want of wisdom want of love see what Absalom said when he flattered with the people O that I were Judge saith he I would hear every mans Cause and it should not be so and so I would rule better than my Father David he charged his Government with folly I would do Justice better than he And truly so thou saiest O that I were in Gods place O that I sat upon the Throne I would dispose better of my own condition I would dispose of it with more wisdom and more love and more compassion What a high charge is this to lay upon God! O have a care thou dost not charge God thou saist wherefore is life given to thee in such an affliction thou chargest God foolishly Dost thou not know why God knows it may be that the life of Nature is continued that so he may increase the life of grace in thee or that he may kill the life of sin in thee or that he may give thee more of himself that thou maist have more experience of his love and goodness or that thou maist be a pattern to others a pattern of his patience of his power and goodness and therefore is life given thee 2. Secondly Nay further When thou speakest against thy own life and desirest to die thou dost limit the holy one of Israel and commit that sin which the Children of Israel did they tempted God and limited the holy one of Israel When thou saist O that God would take away thy life that thy affliction may may be taken away why cannot God take away thy affliction and not take away thy life hath God no other way He can make a hundred doors and find out a thousand waies must he needs open that door the strait door of death or else he cannot open a door of deliverance for thee why dost thou limit and tempt the holy one of Israel If thou desirest death because thou wouldst be delivered thy desire is sinful O desire rather that the Lord would be with thee in thy affliction and make thee a Conquerour over thy affliction that thou maist get above thy affliction to glorifie God in the fire That 's a Fourth But 5. Fifthly Thy desires of death are sinful When as thy desires are unlimited when they are not subjected to the Will of God when they are absolute when a man will have no denial whether God see it good or no whether the Lords time be come or no thou saist it is gain shall I not desire gain No thou maist not desire gain with an immoderate desire The Apostle James reproves those that say We will go and buy and sell and get gain no but saies he Stay and ask God leave If God will we will do so and so c. When you would go to the new Jerusalem for gain in that City say not We will go we will go no say If God will let me go God will have thee to finish thy course there are many that would go though the Lord hath no need of them these unlimited desires of death are unlawful desires Quest But you will say When are desires of death Lawful I shall desire to speak a few words to that briefly Answ First of all When a man doth not desire death for death but death for life There are many poor creatures are desirous to die but they know not wherefore but now a holy man hath holy desires his desires are not death for death but death for life for death is an enemy to desire death only to cease to be only to lie still in the Grave and cease to be the Apostle in 2 Cor. tells you wherefore he desired death he don't desire to be uncloathed But to be cloathed upon that mortality may be swallowed up in life not to be uncloathed to lay aside the body to be in the Grave and to cease from being but to be swallowed up in life to be cloathed upon to desire death for life seek for that life which we are sure shall come into us by death this is a lawful desire 2. Secondly Desires of death are lawful when a man desires to die that he may sin no more against God that corruption may be fully mortified that there may be nothing left in the soul to provoke the Lord any longer that may displease the eye of his glory that it may be holy in all things made like unto Christ even without sin a gracious heart saies and believes because the Lord hath spoken it that death shall be the death of sin as well as the death of the body sin brought death into the world and death shall carry sin quite away that at death it shall be abolished that there shall be no more sense of sin no sense of lust to desire death for this end that the creature may sin no more that God may be displeased no more and grieved no more this is a lawful desire 3. Thirdly When a man desires death that he may enjoy communion with Christ this is lawful to enjoy full communion with Christ that was the Apostles desire Phil. 1. 23. Having a desire to depart and to be with Christ which is far better wherefore doth he desire to be dissolved he tells you To be with Christ to see the face of Christ to enjoy the presence of Christ that he may be filled with the love of Christ and behold the glory of Christ and may be for ever in the presence of Christ and never look off his face but to enjoy full and perfect communion with Christ to desire death for these ends is lawful 4. Again Fourthly When a man desires death That he may lift up the name of God in Heaven that he may do the Will of God perfectly as it is done in Heaven by the Saints and Angels O here he cometh short in all the works and services he desires to do he cannot do the thousandth part of that which he desires to do and therefore desires death that he may lift up the name of God fully in Heaven that he may there be swallowed up in the present enjoyment of God and Christ that he may be infinitely enlarged to sing Hallelujahs unto God to all Eternity thus to desire death is lawful But 5. Fifthly
and lastly to say no more This desire of death must be with an indifferency to the Will of God though it be for never such good ends though a man desires death for lifes sake though he desire death that he may sin no more that he may be with Christ that he may lift up the name of God fully in Heaven yet if it be not with an indifferency to the Will of God it is not a holy and lawful desire and therefore the Apostle in the Text refers himself to the Will of God I am in a strait I know not what to do it is best for me to die I am in a strait I will not determine though I shall be deprived of my gain and be a loserby it yet it is no great matter if God may gain any thing by my life if his Church may gain any thing if any poor soul may gain any thing if God hath any further work for me I am content to live I know not what to choose saies he but I refer my self to God this makes the desires of death lawful When a man hath considered all and yet notwithstanding he knows death shall be gain to him yet he refers himself still to the Will of God If thou hast any service which may be for the good of thy people and for the advancement of thy name if thou hast any message though it is hard to keep from home if the Lord will have me do any service for him why I am willing When the desires of death are thus referred to the Will of God submitting to his Will whether by life or death thus are the desires of death holy and lawful Thus have I shown you when desires of death are sinful and when lawful The Application of the Point is yet behind SERMON VIII PHILIP 1. 21. For to me to live is Christ and to die is gain THE Subject in hand is Gain and therefore I hope you that are wise Merchants will not be weary of it the whole World is for gain every man saies Who will shew us any good I have shewed you a great deal of gain that is by death for those that have interest in Christ and O that the Lord would make your hearts desirous to know how you shall get this gain how you may so live as that the great venture you make of death may be gain unto you But I shall prosecute that in its time You may remember the last day we spent most of the time in Answering a Question Whether it be lawful to desire death or no I told you there is a good desire and there is a sinful desire of death and I shewed you the differences But I shall wave repetition and come to the Application of the Point Vse 1. It lets us see what a fancy or conceit that is that men have taken up That the soul hath no existence without the body but that it ceases to be whenas the body is laid in the dust there is such a conceit that the soul sleeps or that it ceases to be until the day of Resurrection that God should give life again to the body This Text doth confute that opinion though it may be matter of temptation even to Gods own people if it were so then it should not be gain to die if the soul cease to be when separated from the body it should not be gain to die I might bring many places to confute this what think you of that in Luk. 23. 43. where Christ saies unto the good Thief This day shalt thou be with me in Paradise surely Christ speaks not of the body it could not be understood of the Grave that his body should rest in for to be with Christ in Paradise implies more Paradise was a place of pleasure it was a place in which Adam did enjoy the presence of God therefore certainly the soul hath existence when separated from the body the souls of the righteous are where they do enjoy the presence of God Again that in Rev. 6. 9 10. where it is said of them that are under the Altar they cryed out How long Lord holy and true will it be e're thou avenge our blood on them that dwell on the Earth Then the soul hath existence when it is out of the body for these souls cryed How long Lord It is true there are divers operations of the soul which do cease which do depend upon the operation of the body but there are many operations in the soul which the soul doth most excellently exercise notwithstanding its separation from the body the Apostle Paul was in a holy ecstasie as out of the body and when he was in the body it 's said His soul saw such things as were unutterable not to be seen nor heard But I shall not need to go any further to strengthen you against this temptation the Apostle in this Chapter saith I am in a strait between two having a desire to depart and to be with Christ which is far better Where you may see first That the soul when it is separated from the body it doth not cease to be for it is only departed I desire to depart an active expression some Translate it to flinch or move to remove from one house to another or to be loosed or dissolved so some Translate it I desire to be set free from this my prison my soul is in prison while I am in the body now I desire to depart from this house to be fetch'd from this house to depart from this Prison and to be with Christ to depart and to be with Christ so then there is a being with Christ in a state of dissolution for the Apostle doth desire to be dissolved for this very end that when he was dissolved he might be with Christ there is a being with Christ there is an enjoyment of Christ in a state of dissolution Nay he saith It is far better he knew that he should enjoy more of Christ when he was gone he should have more intimate communion with the Lord Jesus in a state of separation than when he was in the body that condition was far better now I say if the soul do sleep if it ceases to be or to act or to enjoy Christ when it is separated from the body till the day of Resurrection why then he could not have said it is far better to die and to be with Christ But it may be said it is better to die because death frees from the miseries of life and so the Apostle might say It is better to die because death frees from the miseries of life because there is a rest and a cessation from the present troubles and turmoils in the world If there had been nothing else he could not have said It is better to die for I say to live to live the most afflicted life and the most troublesom life in the world is better than to die and to cease to be if there
come and say Lord Lord have not we prophesied in thy Name and in thy name we have cast out Devils and yet in the very next words Christ saies unto them Depart from me you workers of Iniquity here is a strange Epithete you workers of Iniquity they did abundance of good Prophesied 〈…〉 Name and cast out Devils c. and yet he call 〈…〉 workers of Iniquity if they be not done for Câ—â—â—â— to Christ Christ will interpret them worke 〈◊〉 Iniquity Make Christ your life and live upon him and that will fit you to look death in the face without fear Direct 6. Sixthly Converse with Death continually that is another Direction that I desire the Lord might set it upon our spirits converse with death continually behold death at a distance even all your life-long see death both in the death of Christ and in your own death Here you may converse with death 1. First In the death of Christ and then with your death which is approaching Christians Behold your own death in the death of Christ look upon a dying and a bleeding Saviour behold him as dead and laid in the Grave and what was the end of all this but that through death he might destroy him that had the power of death and deliver his poor people from fear of death Behold Christ as a mighty Conquerour by Faith every day and see death conquered and know that when Christ conquered he conquered as a common person he conquered death not only for himself but for his people O Christians if you were wise to make improvement of the death of Christ how might your spirits be strengthened against fears of death The death of Christ would kill all the fears of death in you I say if you made improvement of the death of Christ you may go and bury the fears of death in the Grave of Christ for he hath swallowed up death make it your work tâ— converse with death in the death of Christ And again Converse with your own death which is approaching O how is this neglected how seldom do men look for a dying hour or a departure how loth are men to entertain thoughts of death I have read of an Emperour that gave a Commâ—â—â—â— That no man should name Death in his Palace he 〈◊〉 afraid of death that he gave a Command upon paâ—â—â—â—â— death not to hear death named what advantage do men gain by this This strengthens the enemy and weakens their own hearts and spirits because they are afraid to think of death before death comes this doth exceedingly weaken a man against the time of his coming I have heard of a Serpent that is called a Cockatrice that if it sees a man it kills him but if he sees it it doth him no harm why it is true in this sense we are upon If death comes upon a man it kills him but when the soul hath seen death and hath digested and seen death at the worst that it can do and hath lived in a dying condition death when it comes is able to do no harm and therefore that 's a sixth Direction I desire the Lord would teach us to converse with death and to die daily with the Apostle Direct 7. Seventhly I desire that you would labour that your hearts may be thorowly rooted and established in the promises this will fortifie you against the fears of death upon the promises and upon that free-grace and that infinite righteousness that is held forth unto you in the Gospel Many men content themselves with common thoughts and ordinary notions of Christ and the Gospel and way of Salvation in his free-grace and of the power of Christ in saving of poor creatures but this is like the stony ground they are not perswaded of the truth of it and so setled And therefore how should this be fortifying against the fears of death This cannot bear them up in the time of death Go to the Lord desire him that he would realize things to you and that he would make real and deep impressions by his promise upon your souls that so you may be supported and carried out in the midst of all fears and dangeâ—◠〈◊〉 Eighthly Here is one more Direction whâ—â—â—â— give you which may help to strengthen your â—â—â—â—ts against the fears of death and that is Whilst you live labour to live in constant communion with God desire that the Lord would uphold your spirits in constant communion and fellowship with himself and with his son Jesus Christ Labour to walk with God as Enoch did He walked with God and was translated walk with God in your Generation and labour to enjoy communion with God in all Ordinances be thorowly acquainted with God with the goings of God in your spirits with the counsels of God with the promises of God that the Word may be your Counsellour and your guide and your comforter seek acquaintance with God What is it that makes men afraid to die It is because they are not acquainted with God a man fears in going into a strange place and strange company that he knows not it makes him fearful O if men were acquainted with God if they did walk with God whilst they lived and were acquainted with God in life it would take away the fears of death And truly Brethren you had need get extraordinary acquaintance with God before you leave your Country and Fathers house and follow him to a place you know not you had need be well acquainted to follow God and in making such a venture as you have heard of therefore make all improvement that may be to get more acquaintance with God under the Gospel Gods people are more generally freed from the fears of death because they have more acquaintance with God We are come saies the Apostle Heb. 12. 23. we are not only come to Jesus Christ the Mediator of the Covenant but we are come to God the Judge of all Now under the 〈◊〉 there is the way for Christians to come with 〈◊〉 and boldness to God even to God the Judge 〈◊〉 to have a sweet familiarity and acquaintance wâ—â—â—â— God even that Judge who judgeth all and that soul that hath been acquainted with God will not fear to go to God when God calls There was a gracious man I have heard of when he came to die saies he I shall change my place but not my company he had walked with God all his life God was his companion he had walked with God in all his waies and had done his work though he doth change his place having walked with God on earth he should now walk with God in Heaven Now O that we might thus walk with God and not be afraid to walk with God my Friend my Father my Companion Thus much for Direction the Lord sanctifie them to you I shall conclude these Words and this Text with one word more I beseech you you that have interest in Christ that have Christ for life and death for