in hell could have but another life in this world nay if those which have but seene them or rather as I believe in my instance the strong imagination of such a terrible sight I would not wonder if they proved the greatest Saints on earth Venerable Bede tels as he thinks a true story of one Drithelme by name the man lived in Northumberland who was raised from death to life and reported wondrous things which he had heard and seene both of joy and paine which wrought this great effect as there is chronicled that he utterly detested this present life and abandoned all worldly cares chastised his old impotent body with daily fasting plunging himselfe in Winter season into the cold water singing of Psalmes and devoutly praying and when the beholders said Brother Drithelme this is a marvellous thing that you can possibly suffer such bitter and sharp cold marvell not saith he for I have seene places colder then these Let this move thee to seeke the LORD while he may be found the benefit of this life you cannot long enjoy and when it is once past it is ever past you cannot recover it though you had in your power a thousand worlds to give to redeeme it And as for us fellow souldiers and deare Christians let us hold fast that goodnesse which we have let us play the men let us be couragious constant and never weary of well-doing let neither divell nor man take our crownes away from us never looke to enjoy a state which is best of all without much opposition Pharaoh will pursue you with all his power to bring you back into servitude but do you like stout Champions repell the temptations of the divell as Gregory Nyssen instructeth you Avant thou cursed and unhappy creature I am a dead man a dead man loves not bodily pleasures a dead man is not caught with riches a dead man slandereth not a dead man is no lier c now have I another kinde of life and another rule of life then formerly I had I have learned to contemne earthly things and to set my mind on heavenly things That which Saint Hierom spoke of judgement we may apply to the joyes of heaven let them be painted on the walls of our houses and in every corner thereof that they may be alwaies before our eyes as Captaines do encourage their Souldiers to fight for their country lives profession c. so doe I say to you brethren it is the LORD of Hosts whose battailes you fight it is your own salvation which is in hazard your enemies would rob you of grace and deprive you of happinesse if you give up your weapons you are undone and firebrands of hell be valiant therefore and keepe this treasure this pretious treasure which CHRIST saith S. Bernard did judge to be more pretious then his owne blood if I had kept the blood of CHRIST which dropped from him as he hanged on the Crosse in a glasse how carefull should I be to keep it and must I not be carefull of my soule which is a pretious treasure kept in an earthen vessell if thou art poore in thine outward estate and CHRIST be thy portion thou art rich enough care not for outward poverty be the LORDS servant now thou shalt be with CHRIST hereafter which is best of all If thou art afflicted in thy body with any grievous disease care not for that if afflictions work kindly to mortifie thy sinne now thou shalt be with CHRIST hereafter which is best of all if thou art basely esteemed and persecuted by wicked men care not for that if this be for righteousnesse and out of a desire to keep a good conscience thou shalt be with CHRIST hereafter which is best of all If thou hast but weake indeavours and a litle strength to goodnes if thou strivest to be better art a conquering thy sin be not daunted hereat thou shalt be with CHRIST hereafter which is best of all And to reflect upon our deceased brother now hast thou happy soule that which thou hast so much longed for thy death is the death of all thy defects the beginning of everlasting happinesse thy faithfullnesse thy integrity thy zeale have procured to thee a crowne of glory now hast thou thy fill of happinesse O blessed art thou that maist see the LORD face to face that thou maist enjoy the happy sight of thy sweet Saviour thou beholdest thousands of Angels the Assembly of our first Parents the seates of the Apostles the tribunals of the Prophets the scepters of the Patriarkes the crownes of the Martyrs and the praises of all just men made perfect as Saint Basil saith VER 24. Neverthelesse to abide in the flesh is more needfull for you Our Apostle hath made it knowne unto us why in respect of himself he desired to die and of this I have already spoken now doth he in this verse acquaint us with the reason why he should desire to live because his life made more for the profit and advantage of the Philippians then his death could doe For making the way to the maine point which I doe onely aime at five things are to be cleared 1. What is meant by Flesh the mortall body in which the soule dwelleth by a Synecdoche flesh being a conspicuous part thereof 2. What is it to live in the flesh it is to live a naturall life preserved by naturall meanes as eating drinking sleeping c. we walke in the flesh though we do not warre after the flesh yet take him not as if he meant to abide alwaies in the flesh and by a priviledge to be exempted from death which is appointed for all men but he meanes deliverance from those present bonds and the continuance of his life for a time to the furtherance of their faith and joy 3. Marke here and in the former verse that our Apostle speakes as if his soule was himselfe and as if his body was no essentiall part of man this is not true in propriety of speech and therefore is to be taken improperly by a Synecdoche Integri promembro the whole is put for a part here for a principall part of Paul the same trope in the like phrases touching our Saviour CHRIST is by a kind of Appropriation called by Divines the Communication of properties and these arousefull termes happily invented to cleare these and many obscure Texts of Scripture touching our Saviour But to returne to our Apostle Saint Paul consisteth of flesh and spirit or soule and body and yet Saint Paul saith for him to abide in the flesh is more profitable for them When hee died he was with CHRIST how not with his body but with his soule Saint Paul is dead and hath seene corruption How in body not in soule Saint Paul in propriety of speech abideth not in the flesh but his spirit a principall part of Paul that is it which during
death where is thy sting they may take this all-devouring serpent without any hurt at all into their bosomes they that have their debts paid dare go out of doores and are not afraid to meet the Sergeant they dare looke on death and welcome him as the King of heavens officer to give them possession of an everlasting-inheritance wee feare our friends when they have a vizour on their faces but put it off and we rejoyce in them Excellent was the speech of S. Ambrose to the Nobles of his city which with threats and flatteries were sent to him by the Count Stilico to perswade him to pray unto GOD for the continuance of his life which when the holy Bishop heard he answered divinely J have not so lived amongst you that I am ashamed to live longer nor am J afraid to die because we have a good Lord. Doubtlesse had we beloved brethren as much faith on earth as there is joy in heaven we would not be afraid of death this is the narrow passage betwixt this life and our countrie on this side the bridge we have many troubles many sins many feares many temptations of the Divel which should make us think the worse of our lives and very willing to leave them but on the other side we shall be freed from all trouble from all sin from al molestation of the divel and shall be filled with all the joy our hearts can possibly desire So that hitherto we may apply Sampsons riddle Out of the enter came forth meat and out of the strong came forth sweetnesse Secondly this may serve to moderate our excessive mourning for our friends which die we hope in the LORD David exceeded in his sorrow for Absalon and was there not a cause He did not so at the death of the infant Let us rejoyce Saint Chrysostome saith for the just both living and dead because they are happy let us not in an unseemely manner bewaile them by pulling off our haires baring our armes tearing our faces or putting on mourning garments so saith the father and I say happy are they which have exchanged a base earthly tabernacle for a princely Pallace sorrowes for joy and earth for heaven and me thinkes our blessed brother now deceased if he had intercourse with us mortall creatures would say to his deare wife lying in her teares children and friends as our Saviour did to those pious women that followed him Daughters of Ierusalem weepe not for me but weepe for your sâ—lves you know my fastings my meditations my watchings and know you brethren that godly Ministers do purposely watch and meditate for you when you are or would be a sleep You know my griefe for my owne calamities and for the calamities of GODS Church and by your owne experience you may know what sharpe combats I have had with that raging enemie the Divell and what wounds I have received in the conflict now do I feare no perils on the land or sea no perils in the house or in the field now am J victorious over Satan and have trampled him under my feet and now he hath nothing at all in mee and now am J crowned with glorie and would you my deare friends be so unkind to me to wish me alive againe and to run the former hazards Kings and Queenes are willing to marrie their daughters to forraine Princes and never looke to set their eyes onthem againe and should we mourne too much for his absence and not rather rejoyce with him for his happier estate then this earth can afford When Iacob heard that his beloved Ioseph was alive and governour over all the Land of Aegypt his fainting heart revived no lesse ought the consideration of the glorie of departed servants of GOD cheere up our drooping and sad hearts for them and excite us to desire the fruition of the same glorie And this is my next point to be handled I desire saith S. Paul to be dissolved and to be with CHRIST It 's the fore-sight of heavenly glory and being with CHRIST that makes a man desire to die Some men indeed would die because there is nothing in this world for them to expect but miserie and shame and these do little lesse sometimes then call for the rocks to fall upon them that they might end their wretched daies as Iob saith they long for death and dig for it more then for hid treasure which rejoyce exceedingly and are glad when they can finde the grave this motive swaied not Saint Paul but onely this that he might be with CHRIST I grant to desire death simply as death is against the Law of GOD and the law of nature death is our enemie and is not from GOD creationes by creation though it be truly from him ultione to revenge the sins of man saith Florus de praedest or as others say it is from him ordinatione because in justice he ordained death corporall as one part of the punishment which was due for the sinne of man and hence our Saviour CHRIST himselfe who knew no sin at all viewing death as it is in it selfe considered declined it let this cup passe and so did Saint Paul too we will not saith he be uncloathed the parting of these good friends body and soule without some further end is a grievous separation this harmelesse innocent nature teacheth and as death is further a meanes to cut off all possibility to profit others and to helpe the poore Church of CHRIST with our labours â—â—…us piety and grace may move them to pray with David LORD let my soule live These cautions are premised to prevent mistaking in the point but now which is to my purpose Consider death as it is a way meanes to bring us to the presence of CHRIST so it may be holily desired our Saviour CHRIST who said let this cup passe said also as his death was our life I have a Baptisme to be baptized withall and how am I pained till it be accomplished and nót only I Paul but we that are faithfull that are in this tabernacle do groane earnestly ver 2. not for that we would be uncloathed but cloathed upon that mortality might be swallowed up of life and after we are willing rather to be absent from the body and present with the LORD It s the love that a child should be borne into the world not the love of paine that makes the mother desire the travell in child-birth excellently saith Saint Basil properanti ad coebestem paetriam c. to him that makes hast to the countrey which is above the stay in the body is more grievous then any paine or any prison and it is said that Peter and Andrew welcomed their crosses as they were wont to doe their dearest friends and imbraced them in their armes and saluted them with kisses of peace Ignatius encouraged wild beasts to devoure him that he might be
A LEARNED AND GODLY SERMON Preached on the XIX day of December Anno Dom. MDCXXXI at the Funerall of Mr. ROBERT BOLTON Batchelour in Divinity and Minister of Broughton in Northampton-Shire By Mr. NICOLAS ESTVVICK Batchelour in Divinity and sometimes fellow of Christs Colledge in Cambridge and now Minister of Warkton in Northampton-Shire LONDON Printed by GEORGE MILLER dwelling in Black-Friers 1639. flock of sheep without a particular shepheard and if thou hadst leave to name his successour thou mightest seeke from one end of the land to another in thy choice and yet not find in all points a man matchable to him he was a bright and a shining lamp if any of thy inhabitants doe sit in darknesse their ignorance is altogether inexcusable hee lifted up his voice in this place many yeares together like a trumpet if any of thy inhabitants are not awakened out of the sleepe of sinne they may now goe on more securely in this dead sleep but wo to them it will be easier for Sodome and Gomorrah at the day of judgement than for them I pitie your case good friends and bewaile your losse but why do J name your losse It is my losse and a common losse we are all of us sharers though not all alike in this judgement LORD that thou shouldest suffer such a wretched sinner and an unprofitable servant of thine as I am yet to live and deprive the visible Church of so worthy an instrument of thy glorie as M. Bolton Holy Father we may think had it stood it with thy holy pleasure that it had been good for thy Church if his life had been spared with the losse of many of ours he was a deep channell in whose justly deserved commendations the streames of eloquence which in former ages flowed from those great and godly Orators the two Gregories both of Nazianzum and Nyssa from great Basil and golden-mouth'd Chrysostome from S. Ambrose and S. Austin might have emptied themselves and yet not over-flowed the banks and what do I then come hither with my distracted thoughts and trembling heart which if ever I had any gift in encomiasticall and laudative Orations have many years since willingly neglected it and so lost it As Gregory Nazianzen spoke of his Basil I have for my part as great reason to speake of our sometimes deare and now blessed M. Bolton J admired him while he lived and honoured him in my heart to speak of his excellencies wherwith the LORD had plentifully inriched him is a burden too heavy for my shoulders and a very hard task for those who doe nothing els but study Oratory all that I can speak in the praises of this godly man falls short by many degrees of his worth whose memory is precious and shall be kept greene and flourishing as the rod of Aaron laid up in the Tabernacle THE TEXT PHIL. 1. 23 24. I desire to be dissolved THe Apostle S. Paul was in a strait or divided betwixt two affections carried to different objects and they were in a sort contrary one way he was drawne with a desire to be with CHRIST farre from the Philippians even as farre as Heaven is from earth another way he was drawne with a desire to continue with his beloved brethren warring on earth and to bee for a time farre remooved from CHRIST the necessity of his brethren did move him to desire the latter his great love to CHRIST did incite him to long for the former betwixt these two affections the Apostle had a conflict and he was so perplexed that he knew not whither to turne him he knew not what to chuse He was as iron betwixt two load-stones drawne this way first and then that way We read that David was on a time in a great strait but apparent were the differences betwixt the present perplexity of this our Apostle and that of David Davids was in regard of evills proposed this was for the enjoying of good his necessity was touching evill which could not be avoided but the Apostles was free and voluntary his perplexity somwhat concerned himself the shunning of his own evill but the Apostles was for the good of others which was joyned with his own hurt Behold here as in a perspective a heart truly Apostolicall wherein he shewed at once both great love to CHRIST desiring to be with him and withall great love to his brethren desiring to abide with them for their profit I begin with the first of these Pauls desire in respect of himselfe wherein are observable three particulars 1. The desire it selfe and that was to depart or die 2. A reason implied of this his desire for then hee should be with CHRIST 3. His censure or judgement of that estate to bee with CHRIST it 's best of all Let us open the words first and then raise Observations out of them for our edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is word for word having a desire and this is somewhat more than simply to desire for it noteth a vehement earnest and continued desire a desire which is in action and working till wee have our desire accomplished wheras to desire simply may be a sudden motion or momentany passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translate the word passively Tertullian renders it recipi l. de patientia pa. 8. others to be dissolved or loosed and it is done when things mixt and compounded are resolved into their parts and principles now because the soule is as it were included in the body and cannot enjoy CHRIST fully till that composition by the body be resolved by death therfore doth S. Paul earnestly desire this resolution 2. Or it may signifie to return as the word is taken elsewhere the LORD will returne from the wedding which sense is not dissonant from the scope of this place for the spirit being freed from the body returneth to GOD that gave it and what els doth the Apostle now desire but to returne unto CHRIST by whom he was sent to preach the Gospell 3. It signifieth to loose anchor or as Chrysostome renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flit or to change our place and so it 's a metaphor from marriners importing a flitting or sailing from the state of this present life by the ship of death to another port to saile as it were from one bank to another It is not much materiall which reading we follow they all of them doe agree in the maine point and substance and doe affoord an observation which might be enlarged and set foorth with variety of colours and strengthened with long discourses but as they which have a long journey to goe and but a short time allowed them must make but a short stay in any one place and as Painters many times use only to draw out the heads and superiour parts of men leaving all the other parts lineaments to be proportionably supplied by the wise beholders even so must J at this time propound
only some generall heads of severall points without any large amplifications and leave them and the rest to your private devotions Death will unavoidably surprise us Which is a resolution or dissolution of this exquisite frame of man it is the dissociation of parts united together it is the taking away the structure and the fashion of this house of clay We must needs die and then we are as water spilt on the ground which cannot be gathered up againe as the wise woman of Tekoah spoke to the King No man hath power over the spirit in the day of death neither is there any discharge in that warre all must fight with death and death will conquer all our soules and bodies now met together in this neare conjunction though deare friends must be separated each from other untill the day of the generall resurrection and keep them now as charily from dangers as we can yet will these earthen brittle vessells be broken asunder which all sorts and ranks of men are bound to looke for at all times Surely men of low degree are vanity and men of high degree are a lie to bee laid in the ballance they are altogether lighter then vanity a marvellous debasing of all men Let men be put in one end of the ballance and vanity in the other and the Psalmist doth assure us that vanity will weigh downe man and man is lighter than vanity it selfe Iob sets out his life by comparing his daies to a swift ship and to an Eagle that hasteth to the prey yea and hee further saith they are swifter than a post then the birds in the ayre the ships on the sea the swift post on the land all these do proclaime and preach a Sermon to us of our mortality and that this lamp many waies may be extinguished experience sheweth us that death puts no difference the young do die as wel as the old the strong as well as the weake the Kings and Counsellours of the earth as well as beggars the Physitians themselves as well as their patients and death is hastned by infinite diseases whereunto all the living are subject and these are within us and a thousand accidents to further death without us and which is the foundation of all our evils by our own sins whereby we do provoke the LORD of our lives to anger and do walk every day over a mine as it were of gun-powder subject every moment to be blowne up by the LORDS displeasure and S. Cyprian excellently sheweth the declining state of the world how the strength of the husband-man in the field of the marriner on the sea and the souldier in the camp is weakened canos videmus in puer is and it is well for us that our lives are shortned and that our daies do not ordinarily attaine to the tenth part of those that lived before the floud and that both in regard of the wicked and the godly First touching the wicked to represse their outrage and impudencie in sinning this very thought that they may die ere long and cannot live very long in reason should abate their violent and exorbitant courses if they are transcendently wicked now when death is at hand what Nimrods would they be if they had in the ordinary course of nature eight or nine hundred yeares before them to live in If their damnation now shall be most dreadfull how much more intollerable would it then be the number of their sins adding fuell as it were to the fire of hell and the LORD in justice measuring out to them a proportionable degree of vengeance to their sins hence will their accounts be so much the easier and their stripes so much the fewer And this makes likewise very much for the exceeding comfort and good of distressed Christians infirmities temptations poverty reproaches griefe of passion for their owne and of compassion for their brethrens miseries are a great burthen to them how much heavier would it be if this burthen was to presse them down many hundred yeares together this much allaies their sorrow that all these evills are but as clouds which soone ride away or as a tempest though violent yet not permanent a sharpe yet but a short winter here is our Scripture comfort the time to beare them is but short This consideration of our mortality should in reason move us to seek to Heaven for helpe that we may effectually remember our condition the holy servants of GOD our presidents herein have prayed to the LORD for this purpose thus did Moses teach me to number my daies thus did David make me LORD to know mine end in their blessed steps let us tread and their example let us follow it is a wonder that we should need to be remembred hereof that we should be such strangers in the world but there is need of that proclamation still to sound in our eares all flesh is grasse and the beauty of it as the flower of the field were we indeed as Adam was at the beginning of the world who saw no spectacle of death before his eyes wee might have som probable excuse if we thought not of our departure but what can we alledge for our selves when we have had the experience of all ages Go into any part of the world and aske them in the Prophets words your fathers where are they and doe they live for ever Even this place and this meeting doe preach unto us our mortality Where are those Epicures in Esay which promise to themselves continuance in their desperate waies To morrow shall be as this day and much more aboundant nay and which is more abominable doe take occasion by the shortnesse of their lives to eate and drinke because to morrow they must die Come on therfore say they let us fill our selves with costly wine and ointments and let no flower of the spring passe by us let us crowne our selves with rose-buds before they be withered let none of us go without part of our jollity let us leave tokens of our joyfullnesse in every place for this is our portion These sinners are likely to see the daies when they shall wish themselves toads serpents or any loathsome creatures rather then men and women and yet as desirous as they shall be of that exchange of their estate they shall not have it but shall remaine wofull men and women for ever This Doctrine serveth likewise for the reproofe of those who neglecting principally to depend on the immortall GOD do sinfully relie on others which are mortall like themselves thus the Subject relieth on the Soveraigne the servant on his Lord and Master the wife relieth on her husband and the children on their parents and all this is done contrary to our duty Trust not in Princes nor in the sons of man and why so There is no helpe in them their breath goeth forth and they
returne to their earth Truly they are like the running waters our dove i. e. our faith can find no rest for the soles of her feet in any of the sons of men such hope is like the house of a spider one sweep of GODS besome will easily make both the objects of their hope and their hopes to be in the dust it is as a broken reed to leane on it will both deceive and pierce them the whole world runs on wheeles look Eastward or in the West North or South you shall see nothing but inconstancy in all the parts therof Oh how safe and happy then are they which make the God of Iacob their help and whose hope is in the Lord their God whose hearts and eyes are fixed upon him how hard soever the world goeth with them for the present all shall be well assure your selves with such in GODS good time he will provide all shall be well he will helpe the husband hee will comfort the wife hee will guide the servants hee will preserve the goods yea rather than it should bee undone with reverence be it spoken he will rock the cradle they are the words of the learned Martyr B. Hooper This doctrine doth check all vain glorious proud persons which Narcissus-like do dote on themselves their own beauty or strength or any ornament of the body which may like Ionas his gourd in one night be withered Who is more odious in our sight than a proud beggar and nothing is more hatefull in GODS eyes than a proud man or woman who are but meat for the silly crawling wormes to feed upon and if thou knowest not thy selfe go to the graves of those which have been most lovely and beautifull in their daies in that picture and glasse maist thou view thy self there maist thou behold the mysteries of our nature as Gregory Nyssen speaketh and excellently inlargeth this point Hast thou not saith he seen a heap of dead mens bones hast thou not seen their skuls without flesh a grim spectacle to behold the very eyes being wasted and turned into dust Hast thou not seene their mouthes as it were grinning and shewing their corrupted teeth and their other bones lie scattered in the grave If thou hast seene these thou hast in them seen thy selfe where are the tokens of flourishing age where are those beautiful cheeks where is bloud and colours in the lips what is now becom of those sparkling and lovely eyes what of the comely nose placed in the midst of the cheeks where are those locks of haire which were wont to adorne their heads c. what is become of all those things which do increase thy pride Tell me what dreame is more vanishing what shadow more flitting than is thy beauty or any other thing whereof thou gloriest Fourthly those also are to be reproved which are earth-wormes and do labour inordinately and immoderately for transitory riches which are carefull for very trifles and carelesse for matters of greatest consequence which toile uncessantly for an estate to leave to posterity and are compared by Bartholomeus to children following butter-flies they must sometimes goe out of the way in their pursuit they may misse and if they catch it 's but a flie to besmeare their hands Naked we came into this world and whatsoever we have gotten here we must leave it all behind for naked shall we go out of the world Saladine a Mahometan the great Turke may teach Christians a good lesson he caused a Proclamation to be made by one of his Priests a shirt fastned to a speare in manner of an ensigne saying this is all that Saladine Conquerour of the East caries away with him of all his riches indeed it is not all they carry with them a guilty accusing conscience which will extort from parents curses to their children because that they to make them rich became Usurers unmercifull Land-lords deceitfull in their dealings and worldly minded we can pitie others in their miseries and shall we have no compassion on our owne soules shall our owne soules now be vile to us in comparison of which al the kingdoms of the world are but trifles for what shall it profit a man to win the whole world and to loose his owne soule or what recompence shall a man give for his soule if the soule perisheth then all the world is gone with us This Doctrine should teach al sinners a point of spirituall wisdom not to defer their repentance and seeking to make their peace with God the children of this world are wise in their generation that if they be tenants at will and courtesie and certain ere long to be thrust out of their houses they would looke abroad to provide elsewhere they would run all the country over to get an assurance of an earthly house and will not thou while thou maiest provide for the eternall welfare of thy soule if a man was hungry and had twenty or thirty dishes set before him and he knew poyson was in one of them the danger of that would make him be afraid of the rest thou hast a desire to live twenty or thirty yeares that in possibility are before thee which thou maist happily live but in one of them thou knowest not which death in probability will come to thee should not this prepare thee for death alwaies men that are wise and have enemies keepe continuall watch garrisons in frontier towns for feare of a sudden surprisall death continually shootes his arrowes abroad sometimes he mortally smites those above thee sometimes those below thee and thou seest some fall dead hard by thee if thou givest thy soule to Satan in thy life how canst thou hope that GOD will entertaine it at thy death O then why shouldest thou for the pleasures of unrighteousnesse for a very few daies little dost thou know how few destroy thy soule for ever do thou whip thy soule with the lashes of divine sentences to follow after GOD as Saint Austin did his when it was backeward and resisted this heavenly work of thy conversion and let not those nugae nugarum vanitates vanitatum of those antient sins which did shake his coate and whispered in his eares dost thou leave us now and must we part for ever let not these bosome sins I say detaine thee in the prison of the divell but shake them off as Saint Paul did the Viper that they may doe thee no hurt Neither doth this concerne the unregenerate only but those also which through the policy of hell have disgraced their profession instantly to arise from their sin by unfained repentance a duty praise-worthy in any and to be practised by the greatest men on the earth Many heroicall vertues were in King David for none is he more to be honoured then for his repentance it is a goodlier sight to see a King on his knees feeding upon the bread of
sorrow and mingling his teares with his drink then to utter divine Proverbs with wise Salomon and what our Saviour spoke of watching the same doe I speake of repentance I say unto you all repent if you are in the field remember Abel if you are a feasting remember Iobs children when you goe to bed that you might holily compose your selves to rest that you may commit the keyes of your doores much more your lives into the hands of GOD remember the first-borne of Egypt which were slaine at midnight by the Angell of the LORD let Adulterers remember Zimri and Cozbi and drunkards King Ela slaine by another Zimri if you walk in the streets remember those on whom the tower of Silo fell if your hearts begin to turne to the love of the world remember Lots wife that which befell them may befall us it will be then our wisdome by GODS grace to prevent sin and if we fall into sin our next wisdome will be to repent of the sin we have fallen into Another duty which naturally doth arise from this Doctrine is to lose no time in doing and in receiving all the good we can this is the day appointed to worke and how short this day is the LORD alone doth know but this we know the night commeth wherin none can work Shall the Sun stand still for thee as it did for Ioshua or go back as it did five houres for Hezekiah doe we thinke we can doe good in another world when we do no good to speake of in this be not deceived with this dangerous errour and hurtfull pretention of doing good hereafter whatsoever thy hand findeth to do do it with all thy might and the reason is good for there is no device nor work nor knowledge nor wisdome in the grave whither thou goest Vaine hope of future performances hath undone many sow thy seed whiles the seed time lasteth if thou looke to have a crop and harvest We may learne this from the birds of the ayre the Turtle the Storke the Crane and Swallow know their appointed times the waifaring man he travels whiles it is light then he knowes he is under the protection of the Lawes the sea-faring man he observes the wind the Smith he strikes whiles his iron is hot nay we may learne this wisdome from the divell himself he rageth and doth all the mischief he can because his time is but short Thus of doing good and so likewise must we let no opportunity slip of receiving good lay hold of every season which may be an advantage to get heaven to strengthen and increase spirituall graces be glad if thou canst heare the Word preached on a working day Saint Basil he preached on a working day and tels his Auditors their thoughts desires that he would be short that they might go about their labour If such thoughts possesse our hearts at this or any other time let us repell them and remember what the holy Father there speaketh the time spent in GODS service is not lost for GOD to recompence them removes troublesome businesse gives promptitude of minde or strength of body sends customers to buy their wares and if he doth none of these yet are they no loosers by their paines for he gives them a rich treasure in heaven Lastly this point may teach GODS children patience in all distresses and afford them sound comfort in all estates they are nearer heaven now salvation now is nearer to them then when they began to believe sin and Satan do now disquiet them but they shall not do so for ever Many a one can be content to endure hardship a few yeares nay to be a galley slave under the Turke seven yeares if he had assurance of a great Lordship after that time was expired and choose rather to be a bondman upon those termes then to be a free man without them exercise long-suffering good Christian there may be but a day or moneth or yeare but a little time betwixt thee and the joyes of heaven Who would not admire the state of such a beggar who every houre was in possibility of a Kingdome but behold a greater reward by GODS promise is due to all his children then this earth can afford more glorious things shall be theirs then ever eye hath seene or eare hath heard or the heart of man can conceive which without all doubt by comparison at least are true of the joyes of heaven Why then shouldest thou O Christian soule be cast downe or why shouldest thou be in vaine disquieted surely if thou wouldest seriously consider that thy heavinesse shall be suddenly turned into unspeakeable joy that all thy teares shall be for ever wiped from thy eyes and that these momentany afflictions do proportionably work unto thee an exceeding weight of glory thou hast no reason to be much dejected for them Thus much of the first Doctrine the second followeth but that we may build upon a good foundation we must first declare the meaning of those words on which we must ground our ensuing Observation I desire to depart and to be with CHRIST To be with CHRIST Why was not Saint Paul with CHRIST was not his conversation now in heaven and was not the streame of his affection carried to CHRIST was not he with him in the spirit as with the Colossians rejoycing and beholding his happinesse doubtlesse he was But this being with CHRIST was not that presence which he desired it was a neerer presence to be where he was in the highest heavens and to behold the glory which GOD the Father had given him desire is the daughter of indigence and want some way and himselfe doth plainely tell us whilest we are in the body as now Saint Paul was we are absent from the LORD you may be pleased to observe a difference betwixt these phrases of CHRIST his being with us and our being with CHRIST it is one thing for CHRIST to be with us this benefit is enjoyed in this life he promised to be with the Apostles and his Successors and so by Analogy he is with all his mysticall members to the worlds end but it is another thing for us to be with CHRIST this honour is reserved for the world to come and it is a state of blessednesse as he spoke to the theefe on the Crosse this day shalt thou be with me in Paradise Whence I doe observe that The faithfull soule when it departeth out of this life is immediatly after death with CHRIST If the soule of Paul why not the soule of other faithfull ones Saint Paul I know whilest hee lived was a man indued with singular zeale for CHRIST and holinesse of life and exercised with more then ordinary miseries and persecutions himselfe reciteth a Catalogue of many of them but as it is not the degree of faith but faith that justifies nor the measure of graces but
the having saving graces in truth that assures us of GODS gratious acceptation of us in this world so doe they also by GODS free promise obtaine reward in heaven instantly upon the dissolution as Saint Cyprian spoke to Demetrian us though a blasphemous Ethnick that if he would at the end of his life pray to GOD for the pardon of his sins beleeve and confesse him he should be translated sub ipsa morte to immortality why not the soule being purged clearely from the impurity and staine of sin by the completion state of grace which gets full dominion in the very moment of her departure out of the body as Alexander Halensis Durandus and other learned Schoolemen have resolved and it is not defined in that Church whether the deordination of the will and whether vitious affections as too much love to wife and children remaine in the soule saith Estius yet doe we grant this to be true that the more gracious any man is in this world the more is he now respected of GOD the more glorious shall he be hereafter The point it self is clearly proved by the New Testament There is no condemnation to such as are in CHRIST JESVS None and therfore not to purgatory paines For the name damnation extendeth to Purgatory saith Th. in 4. Senten dist 45. q. 2. Sixtus Senensis l. 6. Annotat 47. No condemnation saith the Apostle yes that there is damnation to the fire of Purgatory saith the Jesuite Malon Whether will you beleeve againe Wee know that if the earthly house of this our tabernacle shall be destroyed we have a building not made with hands but eternall in the heavens S. Chrysostome rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when to note the time immediatly after death he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have not I know not after how many years we shall have which may further appeare by the Apostles scope which was to administer consolation to the afflicted as appeares by the end of the former Chapter that they should after death goe to an eternall house statim post mortem acquirenda forthwith to be possessed after death as Estius sheweth out of Photius Anselme and Thomas which else could be but small comfort unto them if they believed they should be detained in a fiery prison farre hotter and more intollerable then any punishment in this world can be and that the soules of the faithfull were in a state of happines before the Ascension of CHRIST into Heaven is cleare though neither they nor the Angels were so happy for degree as after the incarnation of our Saviour is generally concluded and by cleare demonstrations confirmed the point I say is cleare I build not my faith on the book of Wisdome though it binds Papists to the beliefe thereof that saith the soules of the righteous are in the hands of GOD and there shall no torment touch them no torment then not the torment of Purgatory but behold a crystall streame which is able to quench the flames of Purgatory if a wicked man will turne from all his sinnes c. he shall surely live he shall not die all his transgressions that he hath committed shall not be mentioned to him How doth he not remember if he doth so severely punish that it passeth the imagination of man to conceive the greatnesse thereof can there be a back reckoning for that which shall never be remembred and saying that not a few but al his sins shall be forgotten will he yet punish them to satisfie for any sins at all and is it not an easie thing unto the LORD in the day of death to reward a man according to his waies Call you this a reward for a good man to be thrust into a place of torment this present life is a time of working striving running sowing and godly living after death is the time of reaping of receiving wages garlands and crownes an unjust thing it is to detaine the labourers wages which reason I suppose is as strong against Purgatory as against those Armenians whom our Adversaries do worthily confute and how is it imaginable that if he good in the old Law supposed then dead went first to torment that they did not tremble for feare of death how could they as they did depart in peace and how is it imaginable that GOD who appointed sacrifices for all sorts of sins and pollutions should appoint neither expiation nor sacrifice nor satisfaction to be made for the soules of the dead surely there appeares not to us any token of any such thing and therefore we may fairely conclude that all the soules of the righteous then were translated into a state of happinesse This Doctrine being thus briefly cleared we may from hence draw many conclusions Hence it followeth that the soule dieth not with the body as the Sadduces that pestiferous sect amongst the Jewes did damnably maintaine for as they denied the resurrection and the being of Angels so did they say there was no spirit no spirituall substance at all saith Scaliger which without all doubt is the truth in the judgement of Scultetus so grosse were these Sadduces in their apprehensions and as a wicked branch of this sottish stock of Sadduces there sprung up certaine Arabians which held that the soule perished together with the body as witnesseth Eusebius A fit doctrine for enlarging the kingdome of the divell but that the soule is immortall my Text proveth how else could it part from the body and be with CHRIST unlesse it was a seperable substance sith the body is not with CHRIST till after the generall resurrection whence is there is naturall confcience that accusing power for sin that feare of wrath but from this principle that the soule is immortall never make any question of this when thou diest thy soule which is thy better part dieth not but is taken out of thy body as a candle out of a lanthorne and immediatly placed either in blisse or in torment Hence may we in the second place conclude against the Anabaptists and Socinians which though they went not so far as the Sadduces to deny the resurrection yet did these fantastiques dreame that the soule sleepeth till Doomes day and is in a state of incensibility like some creatures in Winter insecta till they be quickned and revived by the heat of the Sun so they of soules till they be raised by the power of the LORD at the last day but how then could Saint Paul be with CHRIST but to say no more against these silly dreamers I proceed In the third place that conceit also falls to the ground which prevailed with many of the antient Fathers and with some later writers that the soules of the righteous see not GOD till the last day but are kept in certaine receptacles in expectation therof
I see no profit to the Auditory by naming them the learned if they please may read many of their names in Sixtus Senensis But how then say I could Saint Paul be with CHRIST this opinion is an unworthy conceit condemned by the Church as robbing heaven for the present of its blessed inhabitants Fourthly hence also doth it follow that though CHRIST as touching his divinity is every where present for else he were not GOD yet to us in this world he is absent as touching his bodily presence For what is it to be with CHRIST but to be present where CHRIST is bodily present and againe whiles we are in the body wee are absent from the LORD the Apostle then was ignorant of that unhappy perplexed point which some seeme to defend the ubiquity of CHRISTS body for howsoever his humane nature especially in the state of glory is adorned with admirable gifts and advanced to the highest dignity honour and domination yet doe the natures of CHRIST personally united remaine distinct both in essence properties and operations Yea and the mselves confesse that the divine properties belong to the humane nature not by any physicall transfusion from one subject into another but it is only personall and communicated to the humane nature by the grace of personal union insomuch that the humane nature as they say is omnipresent not in being but in having not in it selfe but in the person of the word and thus do they in words at least deny what they seem to contend for From whence likewise it followeth that there is no Popish Purgatory the fault is clearely remitted and so there can be no satisfactory torments required GOD should me thinks but mock us if they say true as if he should say I pardon thee thy offence but I will punish thee for it I acquit thee of the debt thou owest me but not of the paiment but why should not the soules of the righteous dying in faith be caried instantly into heaven as well as the soule of a man newly baptized comming to that holy Sacrament in due manner and dying before he hath committed a new sin although he was full of sinne before there is no question of this latter and why should there be of the former And if they cannot go to Heaven because GODS justice must be satisfied what will becom of all those that die a little before the judgement much more is the difficulty increased in those which passe in a moment from mortalitie to immortalitie at the very comming of JESVS CHRIST But I marvel not if Papists do contend for this Purgatory as being indeed one of the best fires that ever the Pope and his Clergie have had for the heating of their kitchins For let this be granted that there is such a fire and that the torments there and in the place of the damned differ but in duration and there are no torments in this world comparable to those in Purgatory let their Preachers tell their people such a supposition as this is if a foule had beene tormented in Purgatory thirty yeares and had by an Angell a choise either to stay in Purgatory one day long or to returne into the body and do this penance a hundred yeares together to tread only on iron nailes which will pierce the feet to drinke gall mingled with vineger and to eat the coursest bread to be cloarhed with Camels haire to lie on the ground and instead of a bolster to have a hard store for a pillow the foule would rather do this penance a hundred yeares together then to endure in Purgatory one day faith their Preacher By this and such like doctrines the consciences of their disciples are stung as with Scorpions and it is like a gift whither soever it turneth it prospereth then may they work them like soft waxe by their charitable promises to apply the meanes for their ease and reliefe out of the place of torments What a wofull speech was that of our Richard 1. who committed his soule to Purgatory till Doomes day Sixthly this Doctrine overthroweth their Popish prayers for the dead directed unto GOD to ease them and free them from the paines of Purgatory yea and that kind of kindnes too which many that do professe the Orthodox doctrine doe unwarrantably use in words and further as a more durable monument of their mistake do write upon the grave stones of the dead GOD be mercifull to the soule of this dead man For are they with CHRIST then doe their prayers bring no profit to the dead but hurt to the living For to speake the fairest of them 1. Such prayers can be no better than an idle word for which we must give an account at that day 2. They are an injury to the dead and do vertually imply that such as pray for them are not perswaded they are in happinesse for whom they pray 3. This practise although it might be perhaps by some qualification justifiable in the intention of the speaker yet may it breed danger in the conceit of the hearer who may turne thy voluntary devotion to harden him in the dangerous error of that opinion if then no benefit redounds either to the dead thy selfe or the hearer its best to leave those formes of prayer which are made for the dead But ignorant persons being reproved are bold to reply in this foolish manner what would you have us say of the dead would you have us to revile or curse them Oh perverse minds as though necessitie lay upon you either to pray for them or to curse them Belike what displeaseth GOD pleaseth you passing well let us speake of the dead as GODS Word teacheth us to speake of them sure I am it no where enjoyneth us to pray for them nor furnisheth us with the example of any Saint to that purpose and yet were their affections to the dead as good as yours Cannot you use such formes of speech when you fall into mention of them they are with GOD they are at rest they are happy their memorie is blessed unlesse you pray for them But leaving now these Uses of confutation I come to those of instruction which are indeed more profitable for our edification and more sutable to this present occasion and the first is Feare not death O thou righteous soul overmuch it s one benefit we reape from the death of our blessed Saviour to be freed from the feare of our own death death is called indeed by Bildad in Iob the prince ofterrours by the Philosopher of all formidable things the most terrible so it is to the wicked or at least there is good cause it should be so for to such as live without CHRIST death is as a purseivant sent from hell to fetch them thither but they that live conscionably may thinke of death comfortably and they may sing that triumphant song O
affection to die and assurance of being with CHRIST when thou art dead then dost thou labour for the true sense and feeling of thy reconciliation with GOD and dost make thy peace with thy brother whom thou hast wronged by word or deed if thou lookest to see the face of CHRIST the righteous Judge with comfort thou wilt abandon foolish shame and fond selfe-love thou wilt make restitution and returne goods in thy hands to the right owner thou wilt not suffer sin to lie upon thy soule nor let thy furrowes in thy field to cry out against thee nor by proportion the stone and timber of thy house to complaine of thee Zach 5. 4. for this would bring a curse to consume them thou wilt often make thy reckning even with thy GOD for this makes friendship durable if CHRIST be gone as he seemes to be at some time from his children thou wilt seek for him sorrowing as Mary his mother did and thou shalt in GODS good time find him in the Temple as she did I mean in the use of his holy ordinances Thirdly alwaies be vigilant and watchfull this spirituall watch is nothing but the carefullnesse of the soule to keep spirituall graces in their vigour and activity and though GOD hath appointed watchmen over us yet hath he not appointed watchmen for us their watching is not in our stead to give us leave to sleepe but it is to keepe us waking what I say to you I say to all Watch. And very good reason You know not saith our Saviour what houre your LORD will come and our drousie disposition will be soone rocked a sleepe by Satan who besprinkles the temples of our head with his spirituall opium of wicked motions and suggestions if we do not lawfully strive against them take heed least thine owne corrupt heart the greatest enemy thou hast beguileth thee not be prudently vigilant to descry dangers before they come to prevent all occasions whereby thy happy estate might be lost the dumbe beasts as Oxe and Mule that are without understanding will not come neare the place where they have escaped danger and shouldest thou adventure to the hazard of thy soule in knowledge be not like the horse and mule in avoiding dangers be like them Consider the Divels policy he is a theefe a beggar may safely passe by him his aime is to rob the wealthy passenger rub thine eyes often frequently ransacke thy heart keep GODS feare fresh in thy soule Iacob could not sleepe when he heard of Esau his comming against him and Sampson had little list to sleepe in Dalilaes lap when he heard the Philistins were comming on him delight in the society of the Saints good company keepes us waking all these are soveraigne helps to keepe us spiritually watching Fourthly often meditate on death die as it were daily in the disposition of thy soule and preparation to death forgetfullnesse of death makes life to be sinfull and death to be terrible as a destroying Lyon whereas the sight of savage beasts is not terrible to those that converse with them looke on death as on the Sun in an opticke glasse though it be far off yet it seemes neere at hand and so in truth it may be neere us being as a pit covered with snow into which wee may suddenly fall that which many carrie in their rings carrie thou in thy heart memento mori be like to those that in their life time had their scpulchers in their gardens and places of pleasure and that they might be mindfull hereof some had dead mens skuls before their eyes in their most delicious banquets by so doing we should prevent a great deale of sin it would be as a bitter pill to purge out many noisome humours and prove that we are truly wise alwaies ready for death it s an excellent thing when death approacheth to have nothing else to do but to die Fifthly it is a comfortable signe if thou dost heartily pray to GOD for this very end as the Saints of GOD have done prayer is our best guard when we are at home and when we are abroad GOD will not denie our suits made in CHRIST his name because this was one benefit which CHRIST merited for us Alas what else should we do when we are every day for ought we know going to judgement should we not intreat the Judge to pardon us should we not with sighes and sobs cry continually unto him to be mercifull unto us Hier. reports in the life of Paul a Disciple of Anthony the first Monke and that not simply for devotion but to avoid persecution that this religious man was found dead kneeling upon his knees holding up his hands lifting up his eyes the soule was so devout that the very dead corps seemed to pray unto GOD now this humble seeking to GOD by prayer that he would make us alwaies ready for death argues a soule sensible of its owne weakenesse and of GODS goodnesse Sixthly if thou art sincere and sound at the heart and walkest with GOD in the uprightnesse of thy soule and makest this the crowne and garland of thy life which will never wither and decay that thou hatest all knowne sins not the outward onely whereof men may be witnesses but all inward corruptions as hardnesse of heart wanton revengefull thoughts and such like whereof the world can take no notice if thou magnifiest GODS graces and gracious persons and canst be content out of thy love to CHRIST to suffer any thing for CHRIST this is sincerity I say not legall sincerity that is a perfection too high for us to attaine unto nor onely naturall and morall integrity whereby an unregenerate man is guided by the light which is in him without hypocrisie this may the very heathens have but Evangelicall integrity whereby the person being accepted for CHRIST the heart though failing in some particular actions yet manifests habituall grace by a constant course in the generall of a holy conversation Lastly to name no more if we are truly thankfull unto GOD for making away for us to goe by death to heaven by the death of his Son whose portion by due desert was hell how Iudith and Ester were magnified for procuring deliverance to their countrymen from outward enemies the Bible sheweth how the Grecians honoured Flaminius the Romane for prevailing against Philip of Macedon and proclaiming their liberty is registred in heathen stories with what applauses and acclamations of all the Romans men women and children Constantine was received into that Queene of Cities Eusebius the Historian doth relate for vanquishing the Tyrant Maxentius calling him their deliverer their conserver their bountifull Patron a common good thing c. here was love and thankfulnesse we see most earnest GOD knowes and our owne consciences testifie unto us this day how far we exceed those Grecians and Romans
in mercies bestowed upon us not by a mortall man but by our JESVS not from temporall servitude but from the power of the divell if then our cries and acclamations be to our JESVS constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as theirs were to their deliverers and we can joyfully sound forth S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death where is thy stingthankes be to GOD who hath given us victory through JESVS CHRIST our LORD this is a good signe of a blessed man and if these are in you I do assure you that your estate is now good and by perseverance in them shall be farre better hereafter and these will comfort you when all the comforts of the world will faile What will all friends riches and pleasures profit when you are on your death-bed unlesse you have this foresight of joy in CHRIST you live for ought you know under GODS curse the curse both of the Law and the curse of the Gospell and you can have no solid joy in any thing under the Sun no more then a condemned man can have in his wealth fore-passed honour but have and keep these fruits of the holy Spirit and when death shall come to thee and take thee as it were by the hand thou hast no cause to shrinke for feare but maist say with Babylas slaine by Decius that persecutor in the words of the Psalmist Returne unto thy rest O my soule for the LORD hath beene beneficiall unto thee now my griefes farewell all my wrongs adieu and now my soule be glad for now commeth thy rest thy sure rest thy sweet and never fading rest and that which comforted Hezekiah on his supposed death-bed Remember LORD how I have walked before thee with an upright heart that also was a great comfort to this our deceased brother that he could say to mee in his last sicknesse when I visited him that he had walked in sincerity and performed his Ministeriall duties setting humane unavoidable defects aside with an upright heart and so I doubt not but GOD sent his Angell to waite at his beds head to carry his soule when it parted from the body into Abrahams bosome You have heard beloved what was Saint Pauls desire that was to die and a reason implied of his desire for then he should be with CHRIST hearken with the like Christian attention to Saint Pauls judgement or censure of that estate of being with CHRIST this is saith he far the better or as some expound the words which is best of all which occasions a Question Whether is it better to be with CHRIST in his humane nature then to be with GOD whose beatificall vision is said to be the chiefe object of happinesse To which I answer that the Apostle doth not compare these together I meane the enjoying of GOD and CHRIST as though his chiefe happinesse did consist rather in beholding the body of CHRIST then the face of GOD but his being with CHRIST and that estate in glory is compared to his being in this present world and he mentioneth CHRIST because he in his humane nature had purchased this great happinesse for him which consisteth principally in the vision of divine excellency our happinesse is chiefely in GOD but by CHRIST his merit do we not thinke that many poore exiles stripped out of their inheritance and banished out of their native soile do desire to see that day and that blessed man that should bring them out of their captivity and settle them in their former habitations and rejoyce in him as the author of their happinesse hence I note A life in heaven with CHRIST is farre better then a life on earth with men It is better for the wife to be with her husband then in other company and is it not much better for the Spouse of CHRIST to be with her LORD whom she worthily esteemeth as the chiefe of ten thousand this present life of nature is good the life of grace is far better but the life of glory is best of all it is good to be a babe in CHRIST it is better to be a strong experienced Christian but to raigne with CHRIST is best of all it is good to sigh and sob for sin it is better to mortifie and to prevaile against it but it is best of all to be perfectly sanctified and purged from it We know that Absolon recalled from exile and not admitted to see his fathers face in Court was impatient of all delayes and so are GODS children after they are called to GODS favour long to see their Saviour which is far better which may further appeare by these differences betwixt these two estates Is it not far better to have the wayward old man in our bosome the most spitefull enemy and false friend I meane all the remainders of corruption the leprosie and poison of sin quite abolished then to have them still in us while we live they will be in us do what we can we shall find much ignorance of GOD and all his waies much folly which keepeth us from taking any thing to heart which respecteth GOD or our selves much uncircumcision of heart which makes us that we cannot be holily poore in spirit though conscious of innumerable motives which should induce us hereunto much drosse of selfe-sufficiency which will not let us perceive what need we have of GODS presence for the quickning strengthening comforting directing and prospering of us in all our wayes though the breath of our nostrils be not more necessary for our naturall being then his grace is for our spirituall welfare and comfort these evils do renue their assaults on us every day and notwithstanding we renue daily our indeavouring against them yet cannot we get that full conquest over them If we could assemble all the Saints together and aske them whether they were without sin what do we thinke would they answer whither that which Pelagius saith or that which Iohn the Apostle saith How great soever their excellency was if they could be asked they would cry out with one voice If we say we have no sin we deceive our selves and there is no truth in us and would they perhaps say so more humbly then truly GOD placeth not the commendation of humility in any part of falsity and therefore if they spoke this truly they had sin because they humbly confessed it and the truth was in them if they said they had sin when they had none at all they did lie and so did sin in lying and the truth was not in them but when we are in CHRIST all our sins are quite abolished and not till then and therfore to be with CHRIST is far better Secondly is it not far better to be in such a condition where we shall be freed from all troubles miseries diseases and discontents then to live in poverty debts diseases disgraces discontents and infinite crosses even those things often
in reading in meditating in conscionable preaching and in a holy walking in the feare of GOD that so we may repaire what we may our great losse by the death of him and truly we have great encouragements so to do for as GOD was with Moses and promised to be with Ioshuah so will the same GOD if we continue so doing make the same word good unto us he will be with us He will never leave us nor forsake us and when this short uncertaine vaine and wretched life is ended we are already assured that every one of us shall heare to our everlasting comfort that blessed sentence Well done thou good and faithfull servant thou hast beene faithfull over a few things I will make thee ruler over many things enter thou into the joy of thy LORD Which he for his mercy sake grant unto us all Amen FINIS The losse of a good Minister Pauls strait 2 Sam 24. 14. Summe Parts Exposition Luk. 12. 36. Doct. 1. Death cannot be avoided 2 Cor. 2. 5. 2 Sam. 14. 14. Eccles 8. 8. Psal 62. 8 9. Life swift Iob. 9. 26. v. 25 Job 3. 14 19. Cyprian de mortal Benefits of short life Chrysost one observes it as a worke of mercy to sinners to die spee dy Hom lib. 29. in Gen. Quo eâ—â—â—t vita diuturnior co fieret culpa numerosior Amb. de Bono Mortis c. 4 longe illis plus damnatio profuisset ne incrementa facerent peccatorum idem ca 7. ejusdem libri Heb. 10. 34. 37. Vse 1. Mortality fits for Heaven Psal 90. 12. Psal 39 4. Esay 40. Zach. 1. 5. Esay 56. 12. Esay 22. 13. Wisd 2. 6. 2. A vanity to depend on mortall men Psal 136. 3. Iob. 8. 13. Ezek. 10. 19. Psal 146. 4. Fox Acts page 1480. 3. Vaine-glory checked Greg. Nyss in Mat. 5. Beati pauperes spiritu Ser. de Beat. 4. Covetousnesse checked Job 1. 20. Knolls Turkish Hist p. 73. Mat. 16. 26. 5. Deserre not repentance Aug. Conf l. 8. c. 7. c. 11. Acts 18. Renew Repentance speedily 1 King 16. 9. 6. Take the opportunity of doing good Gal. 5. 10. Joh. 9. Eccl. 9. 10. Jer. 8. 7. Apoc 12. 12. Basil 3. Ser. iâ— Hexaem 7. Short life a ground of patience Rom. 13. 11. 1 Cor 2. 9. 2 Cor. 4. 17. How Saints are with Christ Phil 3. 20. Colos 2. 5. John 17. 24. 2 Cor. 5. 6. Mat. 28. 20. Luk. 23. 43. Doctrine 2. Saints immediatly ascend after death to Christ 2 Cor 11. 23. Cypr. de mortalit ad finem fere Lib. 4. dist 21. Sect. 3. Rom. 8. 1. Against Purgatory Malen against B. Vsher p. 493 2 Cor. 5. 1. Lib. 4. dist 25. Sect. 2. Wisdome 4. 1 2 3. Ezek. 18. 22. Eccles 11. 26. Alphonso à Castro contra baer baer 5. Bell. l. 1. de beat c. 3. Vse 1. The soule immortall Acts 23 8. Exercilat Evaâ—g l. 1. c. 23 Euseb Eccles Hist l. 3. c. 36. 2. The seule sleeps not as the body Bullinger coÌ„tra Anaba l. 4. c. 10 3. Soules departed immediately see God Sixtus Senensis bibl San. lib. 6. Annotat. 345. 4. Christ absent in body 2 Cor. 5. 8. Hannius tracta de personâ Christi p. 12. Philip Nichol. l. 1. de omnipraesentia bominis Christi c. 6. 5. Against Purgatory Discipulus de tempore ser 60. litera B. Apoc. 9. 5. Pro. 17 8. Fox Acts pag. 249. 6. Against praying for the dead Balthaesar Lydius Nota in disputat Taber pag. 202. Mat. 12 36. Vse of Instruction 1. Death not to be feared Heb. 2. 15. Iob. 18. 14. 1 Cor. 15. Paulinus in vita Ambrosij ad B. August Judg. 14. 14. 2. Mourne not immoderatly for the dead Chrys in locum 2 Sam. 12. 23. Luk. 23. 28. Gen. 45. 27. Doctrine 3. Foresight of being with Christ makes willing to dâ—e Iob. 3. 21 23. Death simply not desired Florus cited by B Vsher in hist Gotesol p 132. 2 Cor. 5. 4. Psal 119. 175. Luk. 12. 50. 2 Cor. 5. 4. Ver. 8. Basil de laudibus Iustitiae 2 Sam. 10. 22. Ioh. 8. 56. Luk. 1. 44. Luk. 10. 24. Vse 1. Wicked ones cannot bee with Christ Jer. 18. 22. 2 King 6. 26 27. Gen 42. 12. Psal 50. 21. 2 King 9 33. 2. Get assurance of Christ 1. Faith gives assurance of Christ Heb. 3. 6. 1 Sam. 17. 45. 2. Assurance of being with Christ what it works Mat 5. 25. Ezek. 33. 15. Iob. 31. 38. 3. Spiritual watch Mar. 13 37. Mat 24. 42. Gen 32. Iudg 16. 19 20 4. Frequent meditation on death Lamen 1. 9. Mat. 24. 48. Deut. 32. 29. 5. Continuall prayer Psal 39. 21. 90. 12. Luk 2. 32. Sozom lib. 1. Histor cap 13. 6. Sincerity Esay 55. 7. 7. Thankes for Redemption from death Plutar. in vita Flami Florus Hist Rom. li. 2 7. Euseb lib. 1 de vita Const c. 33 34. What comforts in death Esay 38. 3. Note Quest How it is best to be with Christ Sol. Aquin. 1 2. q. 3 art 8. sine contradictione Doctrine 4. Christs glorious presence the best 2 Sam. 14. Reason I. Sin in the best on earth Aug. de natura gratia c. 36. 1 Joh. 1. 8. 2. Death freeth from all crosses 3. Death freeth from all feare 4. Death freeth from all temptations 2 Tim. 4. 8. Zach. 3. 1. 5. Death freeth from ill company Psal 120. 5. Vse 1. Cyril de vita B. Hieronymi ad finem Epist B. Hieron Ester 7 4. Guliel Melmes Continuator Bedae c 3. Beda Hist or Aug l. 5. c. 13. Courage against death Gregor Nyssen Sancto Bapti Oratio Hier Epist ad Eustachium Bernard ser 3. de Adventu Dom. Basil de Bapt. fol. 147. Coherence Exposition 2 Cor. 10. 3. Phil. 1. 12. John 3. 13. John 6. 62. Acts 20 28. Good Shepheards preferre the welfare of their sheep to their own glory Chrysost in locun Doctrine 5. A Ministers life more profitable then his death Rom. 15. 19. Mat. 24 27. Psal 19. 6. Coloss 1. 6. Tertul adversus Iudaeos 2 Cor. 10. 5. 2 King 18. 39. 1. 1. Ministers convert soules 2 Thess 2. 14. Rom. 10. 14. Mat. 5. 13. 2 Cor. 3. 8. Ephes 4 11. 2. Ministers restraine mens corruptions See Bradward de causa Dei l. 2. c. 3. 2 Chro. 24. 21. 2 Chron. 26. 5. Iob 29. 8 9 10 2. 3. Ministers mortifie reliques of sinne Pro. 20. 9. Jer. 23. 29. 4. Minâ—ster discover secret sins Psal 19. 12. Basil institutio aspiran ad vitam perfectam 1 Cor. 14. 25. Heb. 4. 12. Ephes 3. 10. 5. Ministers revoke men into the right way Iam. 3. 2. 6. Ministers confirme grace begun Mat. 5. 13. Hiero in Amos. 7. Ministers increase grace Hiero. ad Demetrium Reason 3. Ministers cause blessings 1 Kings 2. 12. 2 Kings 13. 14 Exod. 32. 25. Num. 16. 47. Iustin Martyr Apog 1. pro Christianâ— Theod Sanctor Patrum historia Iacobus Esay 3. 2. Esay 57. 1. Cum aliquis vulâ—u specie gravitatis reverendus decidit afficior quia destituitur grex juvenum muro senili deâ—ique periturae urbis aut malorum imminentium vel futura labis hoc primum indicium est c. S. Amb. de Cain Abel l. 2 c 3. Vse 1. Against invocation of Saints Ioh. 14 13. 16. 23. Rom. 8. 34. Heb. 9. 6 7 c. Rollok on Col. fol. 17 1 lin 9. 2. Losse of Ministers not regarded by many Hos 7. 11. Pro. 13. 35. Ier. 5. 3. 3. Hatred of powerfull Ministers blamed Acts 20. 27. Ignat. Epist ad Trallian 4. The death of good Ministers to be lamented Ester 4 2. Acts 8. 2. Bradford Master Boultons life * Sometimes a Cantabrigian and student in Christs Colledge Epistle Dedicatory to Sir Robert Carre Note Philemon 19. Luke 13. 8. Eccles 49. 1. Vses to be made of the death of Ministers Ministers to be highly prized 1 Thess 5. 12 13. 1 Cor 3. 9. Luke 10. 16. 2. Ministers to be prayed for Deut. 33. 8. Iam. 5. 17. Revel 3. 17. 3. All the good that may be to be reaped from Ministers Euseb Eccl Hist l. 5. c. 18. 4. Doe good while the day last 1 Cor. 12. 7. 2 Pet. 1. 12 19 Luke 19 41. Mat. 23. Iosh 1. 2 6. Iosh 1. 5. Heb. 13. 5. Mat. 26. 23.