impetuous inmate which otherwise will not out whatever warnings are given it The death of nature is the death of sin making that true Filia devoravit matrem The daughter devours the Mother Sin which at the first brought forth death is destroyed by it And were there no other Argument Noe perfect freedome from sin but by death how should this work upon the soul of a Christian to make him not averse to the drinking of this Cup it being the only Remedy for the perfect cure of this Malady We see how it is in bodily diseases having been long and painful and all meanes having been tryed for cure but proving ineffectuall this continuall conflict maketh the sick man weary of his life so long for death and to be glad when he can find the grave as Job describeth his condition Job 3.21 22. And such is sin to the Soul an inveterate an uncurable malady being an hereditary disease which man brought into the world with him and use what meanes he may yet he cannot be freed from it a continuall Affliction And so it will be so long as life it self continueth How willing then should this make a Christian to imbrace death So did this Consideration work upon the Apostle who upon this account cryeth out as even now you heard O wretched man that I am who shall deliver me As if he had said O that I were out of this miserable mortall life during which doe what I can sin will still dwell in me and from the molestation whereof I cannot be freed but by death So long as a Christian carrieth this mortall Body about with him he shall never be freed from this Body of sin O how willing should this make us to lay down the one that we might be rid of the other Which the believe shall be by death Hereby he shall be freed as from the acting so from the indwelling of sin 3. From the beâ—â—lding of it Yea in the third place from the Beholding of it As he shall henceforth have no more experimenatll knowledge of it in himself so he shall be no longer a be holder of it in others Which is no small eye sore to a sanctyfied soul So it was to righteous Lot of whom St. Peter tels us 2 Pet. 2.7 That being a just person he was vexed with the filthy conversation of the wicked viz. Of those wicked Sodomites among whom he lived So the next verse explaines it For that righteous man dwelling among them in seeing and hearing vexed his Soul from day to day with their unlawfull deeds To see God so highly dishoured his Lawes so shamefully violated as by all kinds of abhominations they were this was a continuall corrasive and heart-breaking unto him And so was it to David who was in like manner affected with the sins of the times wherein he lived as he sets it forth Psal 119. v. 136. Rivers of waters run down mine eys because they keep not thy Law And again verse 158. I beheld the transgressours and was grieved because they kept not thy word And it cannot be otherwise with a gratious spirit to see the Abhominations of the times and places wherein he liveth to hear the name of his God blasphemed to see his Ordinances profaned his worship sleighted his messengers scorned his truths affronted his waies evil spoken of c. this cannot but affect it This it was that made David crye out in his Banishment as he doth Psal 120.5 Woe is me that I sojourn in Mesheck that I dwell in the tents of Kedar that is amongst a savage and barbarous people who had no knowledge nor fear of God whose lives and conversations were wicked and abominable And truly such is this world in a great measure wherein a Christian shall meet with two many of this rank The consideration whereof should make him the more willing to leave it to embrace Death when it cometh which is Gods Fan whereby he severeth his Wheat from the Worlds Chaffe the precious from the vile his own people from others so as they shall no longer be in danger of being seduced by evill doers or yet be infested by them The Goats being separated from the Sheep they shall be no longer an annoyance to them as here by the stinch of their unclean and filthy conversation they were In that New Jerusalem into which Death letteth all true Believers there shall in no wise enter any thing that defileth neither whatever worketh abomination Rev. 21. last Thus doth Death free them from this worst of Evils sin both from the committing and inbeing and beholding of it To which may be added that it freeth them also from the Temptations and molestations of Satan Death freeth the Believer from Satanicall temptations Which in this life the best of Saints are subject to Paul complains of the buffetings of Satan which himself felt 2 Cor. 12.7 And who but hath experience of his assaults some way or other He being an unwearied Adversary making it his work to goe to and fro in the earth and to walk up and down in it as himself giveth account of it to God Job 1.7 As a roaring Lyon walking about seeking whom he may devour as St. Peter hath it 1 Pet. 5.8 So as none can be secure from his attempts He that spared not to set upon our Saviour as he did in the Wildernesse plying him with Temptations one after another will not spare to do the like to his Disciples Simon Simon saith our Saviour to Peter behold Satan hath desired to have you that he may sift you as Wheat Luk. 22.31 to shake him and the rest by tempting or troubling them seeking by all possible wayes and means to subvert and destroy them in their bodies or souls And the like he doth to the best of Saints having a speciall evill eye upon them being ambitious to cast them down whom he seeth standing He maketh it his work either to draw them into evill or to draw evill upon them either to turn them out of the wayes of God or to make them as rough and troublesome to them as he may But Death sets the Believer out of his reach The God of Peace shall bruise Satan under your feet shortly saith Paul to his Romans Rom. 16.20 This God doth partly in this life sometimes giving unto his people great victories over this their enemy but he will do it fully in Death By which they shall be carryed in their Souls where Satan cometh not This Old Serpent being once cast out of heaven shall never enter there again Thirdly as it freeth them from Satanicall Also from divine tentations so also from divine temptations such as God is pleased sometimes to exercise his people with those Soul-conflicts of which I spake before where God hiding his face from his people and letting in some apprehensions of wrath into their souls maketh their condition for the present very sad and uncomfortable Now from all these shall
see all in him see all things after another manner then here it doth When that which is perfect is come then that which is imperfect shall be done away 1 Cor. 13.10 And as perfect knowledge so perfect Love Love Seeing God as he is it cannot be but the soul must be inflamed with Love to him And so perfect Holinesse This Christians are here called upon to endeavour after Holinesse Having therefore these promises let us cleanse our selves from all filthiness of flesh and spirit perfecting holynesse in the fear of God so the Apostle exhorts 2 Cor. 7.1 But this while we are here we shall never attain unto But comming to see God now shall we be like him holy as he is holy being perfectly restored to that Image of God wherein man at the first was created consisting in Knowledge Holinesse and Righteousnesse Such is the perfection of Grace which the soul attaines by this beatificall vision 2. And as Grace so of Glory Like as silver or gold being set against the Sun Of glory by the beames thereof cast upon it it becommeth radiant and shining So shall it be with the soul by beholding the glory of God it shall it self be made glorious Such a glory had Moses put upon his face when he beheld the glory of the Lord having so near a communion with him upon Mount Sina the skin of his face did shine saith the story so as Aaron and the rest of the Children of Israel were not able to behold him Exod. 34.29.30 Such shall be the glory of the glorified soul having communion with God in Heaven and there beholding his glory it shall be made glorious This office doth death perform unto the believer it letteth in his soul into the presence of God whereby it becommeth perfect with perfection of Grace and Glory 2. The believer by death brought into the presence of Jesus Christ to have a full communion with him To this add It brings him also into the presence of Jesus Christ from whom while he is here he is absent While we are at home in the Body we are absent from the Lord. 2 Cor. 5.6 But now death brings the soul into his presence to have a sweet communion with him A consideration which made the Apostle not only averse to death but desirous of it I desire to depart and to be with Christ Phil. 1.23 This it was that made him so confident and resolute as he was not to regard life or fear death as he there telleth his Corinthians 2 Cor. 5 6.8 Therefore we are alwaies confident knowing that whilest we are at home in the Body we are absent from the Lord. We are confident I say and willing rather to be absent from the Body and to be present with the Lord Which elswhere he concludes to be far better for him then to live here Phil 1.23 To see Christ to be with him to injoy him to have a full communion with him what happinesse shall this be to the soul And this doth death bring the believer to 3. As also to Communion and Fellowship with blessed Saints and Angels Also to Communion with Saints and Angels With them the believer hath Vnion whilest here upon earth Ye are come unto mount Sion saith the Apostle to his believing Hebâ—ews and unto the City of the living God the Heavenly Jerusalem and to an innumerable company of Angels to the generall Assembly and Church of the first born which are written in Heaven and to God the Judge of all and to the spirits of just men made perfect Heb. 12.22 23. Being true believers they were now made members of the Mystical body the Church whereof the one part is upon earth the other in heaven they had union with Saints and Angels being united to them by faith and Love which all Believers are But now by death they come to have a full Communion with them to see them to injoy them to have converse and society with them joyning with that heavenly Quire in singing Halelujahs to him that sitteth upon the throne and to the Lamb for Ever and Ever Here is now the good which death bringeth the believer to and putteth him in possession of The thought whereof being seriously set on upon the soul it cannot but work it to a willing receiving and imbracing of such a messenger as bringeth tidings of so great good unto it Anticonsiderations or Objections answered I but it may be said though it be thus with the Soul yet in the mean time what becomes of the poor Body Obj. 1 Though the soul gain by death yet the body looseth Though the soul he a gainer by death yet the Body is a looser by it Though that return to God that gave it yet this goeth to the grave where it is subject to Corruption Which maketh our Saviours case and ours far different As for him he knew that though his Body being severed from his Soul for a time should lye under the power of death yet it should not see corruption So David had foretold it Psal 16.10 Where personating of Christ as Peter expounds it Act. 2.31 He foretelleth what manner of death his should be Thou wilt not leave my Soul in Hell nor suffer thine Holy one to see corruption And this our Saviour himself well knew who foretold his Disciples how though he were killed yet he should rise again the third day Mat. 16.21 And upon this account he might be more willing to dye But it is otherwise with other of the sons of men That which Paul saith of David that he saw Corruption Act. 13.36 is noe less true of others Be their Bodies never so richly embalmed yet will not that preserve them from putrefaction So much the Psalmist willeth the great men of the world to take notice of Psal 49.6 7. They that trust in their wealth and boast themselves in the multitude of their riches None of them saith he can by any meanes redeeme his brother and so not themselves that he should still live for ever and not see corruption Such is the common fate None but must expect to have their bodies lye rotting in the grave in that land of forgetfulnesse as the Psalmist calleth it Psal 88.12 Where as they forget all that was done upon earth so they are forgotten by those they leave behind them Being laid up in the earth there the worm feedeth sweetly on them and they shall be no more remembred as Job faith of the cruell Oppressours Job 24.20 Now this is a thing which flesh and bloud cannot but look upon with great reluctancy the thought whereof may well make it loath to lay down the body upon such tearms To return an answer to this and some other Anticonsiderations or Objections of like nature which men are ready to take up and make use of in this way as discouragements hindring them that they cannot so willingly drink this Cup submit to the stroake of death as
do to bring and keep our hearts in such a temper as that we may not be inordinately affected with any thing here below whether Crosses or Comforts Not but that a Christian may be affected with both He may both Weep and Rejoyce and that upon the account of temporal concernments But see that it be not in an inordinate manner And so may he buy and sell seek and indeavour to get an estate in the world to purchase and possess houses and lands But take we heed we do not make them our chief possession It is a good distinction which Augustine maketh use of betwixt Vti and Frui Vsing and injoying Which let all of us learn that so we may not be guilty of what he chargeth as a great impiety viz. Vti fruendis or frui utendis only to make use of what we ought to injoy or to injoy what we ought only to make use of As only to make use of heaven and heavenly things by thinking or speaking of them sometime which we ought to make our injoyment or to make the things of this world our injoyment which we ought only to make use of and that so using them as if we used them not Thus labour we so take of our hearts that they may sit loose to the world Which till a man do he will never be willing to leave it Surely this is it which maketh the men of this world so unwilling to hear of death much more to see it their hearts are glewed and fastned to the world to the profits or pleasures or honours of it Some thing or other there is to which they are wedded And no wonder then that this Apparatour Death which brings to them a Bil of divorce should be so unwelcome a messenger Get we our hearts then weaned and taken of from all these so as we may leave this world before it leaveth us leave it in Affection before we leave it in Person Which having done death will not be unwelcome Q. But how shall we get our hearts thus weaned from the world Q. How to get the heart weaned from the world A. Briefly 1. By a serious consideration of the vanity of it even all things upon earth The mutability uncertainty with the vacuity and emptinesse of them A. 1 Consider the vanity of earth how they are such things as a man can have to assurance of injoying them and whilest injoyed cannot afford any true contentment to the soul but oftimes breeding wormes in it cares and fears vexations and disquietments All which the wisest of men by his own experience found as he sets it forth at large in that his Book of Retractions Ecclesiastes 2. Consider the transcendency of those Riches The happinesse of heaven Honours and Pleasures which are to be found in that other world in Heaven Which being put into the ballance against these of this world doe infinitely outweigh them Those being as the Apostle calleth them Heb. 10.34 A better and an induring substance whereas these are only vain and vanishing shadows Look we rightly seriously and steadfastly upon the one our eies will be so dazled with the splendor and brightnesse of them that they will never after be much taken with the glimmering of the other 3. Have no unnecessary society or familiarity with the men of this world the worlds minions and Favourites men who mind nothing but earthly things But associate and acquaint our selves with such as are in their affections got above the earth and have learned to contemn and make light of all things in it 4. Single out the particulars which our hearts are most taken with and fastest linked to and make it our daily work to wean our soules from them But I hasten towards a conclusion Thus dye to the world daily And thirdly Dye daily as to the Death of nature Which do we Dye daily the death of nature 1. By inuring our selves to a quiet and patient bearing and suffering of lighter afflictions and Crosses Submitting to lesser Crosses which are as petty deaths Every of which is a kind of petty death all of them deaths retinue forerunners of it and making way for it Now inure we our selves to a quiet submission to the will of God in drinking of these lesser Cups in suffering of these lesser tryals with patience and holy contentation this will make us the more ready and willing to submit to this last stroak when it cometh to suffer death it self The new Cart in the Fable which never bare any burden before it made a noise at the first load whereas the old one having been accustomed thereunto was silent The soul which never inurd it self to bear the Crosse to suffer lighter Afflictions with patience in obedience to God will hardly be brought quietly to submit to his will in this last act It is good saith the Church for a man that he bare the yoke in his youth he sitteth alone and keepeth silence because he hath born it upon him Lam. 3.27 By being inured to the patient bearing of lighter afflictions he quietly submits to greater when they come and so to death it self 2. Seriously and frequently meditate of death And Secondly often acting this part with our selves in private before we come to do it upon the publike stage Dying daily by a frequent and serious meditation of death Setting it continually before our eyes often thinking of our latter end Which is a great piece of true Christian wisdome O that they were wise that they understood this that they would consider their latter end saith the Lord of his people Israel Deut. 32.29 Consider that we must dye And here do not put far off from us this evil day Do not look upon death as they do who look through the Optick glass at the wrong end whereby things near at hand seem at a great distance from them Do not thus look upon death as a thing afar of but near hand A practise of great use as to other ends so to make death familiar and consepuently not so dreadful It is the forgetfulnesse of death saith one that maketh life sinful and death terrible And therefore as he had his deaths head every meal set upon his Table and the guize of mourners is to wear them in their rings so do we often set death before us frequently and seriously thinking of it And looking upon it as near hand so living every day as if it were our last day Continually standing upon our gard waiting all the dayes of our appointed time till our change shall come as Job saith he would doe Job 14.14 By this meanes having been made account of and looked for before it comes it will not be so terrible when it cometh Thus prepare for death by dying daily And then in the third place work while our day lasteth Dir. 3 Work whilest our day lasteth So did our blessed Saviour I must work the works of him that sent me while
THE DRINKING OF THE BITTER CUP OR THE HARDEST LESSON IN CHRIST's School Learned and Taught by Himself Passive Obedience WHEREIN Besides divers Doctrinall Truths of great Importance many Practicall Directions are held forth for the teaching of Christians how to submit to their Heavenly Father in suffering his Will both in Life and Death Patiently Obediently Willingly As it was lately presented to the Church of GOD at Great YARMOVTH By JOHN BRINSLEY Minister of the Gospel there Heb. 5.8 Though he were a Son yet learned he Obedience by the things which he suffered 1 Pet. 2.21 Christ also suffered for us leaving us an Example that we should follow his steps LONDON Printed by E. C. for Joseph Cranford at the Castle and Lyon in St. Pauls Church-yard 1660. Mr. BRINSLEY of Passive Obedience To all his Near and Dear RELATIONS Natural and Spiritual within the TOWN of Great YARMOVTH or elsewhere Grace and Peace Much affected in the Lord NOT having a better Legacy to leave you I doe here present you with a Cup your Saviours Cup which having himself drunk he hath left it for you to pledge him in A thing which sooner or later in some kinde or other you must all make account to doe meeting with many Crosses and Conflicts here upon Earth and at length be brought under the power of that last Enemy Death Now that you may learn so to drink this Cup as your blessed Pattern did submitting to your Heavenly Father in suffering his Will Patiently Obediently Willingly is the Design of this Treatise Wherein you shall meet with many usefull and needfull Directions tending to this end These I shall desire you carefully to lay up in the Closet of your Souls that you may have them at hand to make use of as Providence shall offer occasion Which that they may be blessed to my selfe and you and through Grace made effectuall for the purpose to which they are designed is and shall be the Earnest Prayer of him who is Yarmouth Anno 1659. M. 2. D. 23. Yours in the best and nearest Relation John Brinsley THE DRINKING OF THE BITTER CUP OR The Hardest Lesson in Christs School Learned and Taught by Himself Passive Obedience JOH XVIII 11. The Cup which my Father hath given me shall I not drink it SOwre Hearbs are sometimes more wholesome then sweeter morsels Of all Meditations which the Soul of a Christian hath to feed upon I know none more usefull in this Vale of Tears then those which concern his Passive Obedience his Drinking of the bitter Cup his suffering of Affliction A handfull of these herbs The occasion of undertaking this Subject the loss of two hopefull Sons the one succeeding the other in his Apprentiship and Sepulcher a few of these Meditations such as my own soul hath as heretofore so of late been dieted with my purpose is through Gods assistance to present unto you and set before you being assured that as they may be seasonable to some so they will not be unusefull to any For this purpose I have here taken up these words which fell from the mouth of our blessed Saviour a little before his Passion Upon what Occasion Occasion of the words the Verses foregoing will readily inform you Judas with the High-priests Officers coming to apprehend his Master Peter more forward then the rest steppeth forth drawes upon them attempts a rescue and making an Assault cuts off Malchus's Ear. Whereupon his Master interposing himself taketh the peace of him commanding his Sword into the Sheath Put up thy Sword into the Sheath For which he subjoyns this Reason The Cup which my Father hath given me shall I not drink it In which passage we meet with two Generals Division Two Generall parts the Fathers Dispensation the Sons Submission presenting themselves to our consideration The Fathers Dispensation and The Sons submission The Fathers Dispensation in giving this Cup to his Son The Cup which my Father hath given me The Sons submission in receiving and drinking of it The Cup which my Father hath given me shall I not drink it Begin we with the former of these The Fathers Dispensation in giving this Cup to his Son First Generall paâ—t wherein three particulars The cup which my Father hath given me In which words for the more distinct handling of them we may take notice of three particulars What is here said to be given By whom To whom What The Cup. By whom The Cup which my Father hath given To whom The Cup which my Father hath given me Upon these look we severally each of which will afford us somewhat worthy the taking notice of Begin with the first What is here said to be given The Cup Partic. 1 The thing given The Cup. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod potum contineat Sâ—gnifâ—cat id â—idc bâ—bitur sive Cyathus sive Calix sive Vâ—ceus sit Leigh Cri. Sac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence both the Latine Poculum and our English Pot are conceived to have their Originall it properly signifieth Potorium a word answering it both in sound and sense a Drinking Vessell Id unde bibitur Any kinde of Vessell that men use to drink out of of what material size or fashion soever This is the proper signification of the word Improperly it is both frequently and variously used in Scripture where we meet with divers sorts of Cups Among the rest A Mystical Metaphorical Cup. two of special note Calix mysticus metaphoricus A Mystical Cup and a Metaphorical Cup. 1. A Mystical a Symbolical Cup. A Vessel which having some naturall liquor in it Mystical Cups importeth some spiritual Mystery Such was that Cup which the Psalmist speaketh of Psal 116.13 I will take the Cup of salvation and call upon the name of the Lord. Cos Jeshugnoth calieem salutum The cup of Healths salvations A Cup of Wine or some such other Liquor which the Jews at some solemn meetings were wont to take and drink in token of their thankfullnesse to God the Author of their temporal and spiritual salvation And such was that Paschâ—l Cup which was in use in the Passeover of which we read for so are we to understand that Text Luk. 22.17 where it is said He took the Cup viz. The Paschal Cup. And such was that other Cup which we there meet with vers 20. Likewise after Supper he took the Cup viz. the Eucharistical Cup that Sacramental Cup which at his last Supper he blessed and gave unto his Apostles to drink in remembrance of him leaving it unto his Church as a Memorial of his Death and Passion untill his second coming Of which St. Paul speaking calleth it The Cup of Blessing 1 Cor. 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Blessed Consecrated Cup set apart by the Word and Prayer from a common to a sacred use These are Mystical Cups representing some spiritual mystery To leave these 2. There are in the second place Metaphorical
must needs reflect upon their profession What doth the Christian profess which he doth to look upon this World as a troublesome and tempestuous Sea and upon Heaven as his harbour which he is continually bending his course to and shall he yet be unwilling to leave the one and put in for the other when providence cals him to it Such practise doth not answer the Christians Profession 2. A disparagement to Gods Religion Neither is it a small disparagement to Gods Religion What shall Pagans and Heathens who have nothing but false principles to ground their resolution upon viz. that there is no life after death or some airye fances as that by dying in an honourable cause for their Country or the like they shall merit eternall honour to themselves so living when they are dead or some vain dreames such as those Poeticall fictions of the Elysian fields or of Mahomets Paradise an imaginary happiness after death shall these I say upon such grounds be able to incounter this Enemy to look death in the face nay to make a mock and a scorn of it as some of them have done And shall Christians tremble at the thoughts of it What a dishonour is this to Gods Religion As also unto Jesus Christ the Captain of their salvation whose Souldiers they professe themselves to be Which taking notice of let all those who professe themselves the Disciples of Christ labour to work their hearts to such a well grounded Resolution that they may be not unwilling to lay down their body and yeild up their Soules when God shall call for them Q I but you will say how shall a Christian attain hereunto Q. How shall a Christian attain hereunto It is a thing indeed to be much desired that the heart might be thus setled and stablished against the fear of death I but how shall it be brought to this frame this temper thus to look this last enemy in the face with such an unapalled countenance thus to drink this bitter Cup as our blessed Saviour here did with such Resolution such Willingnesse A. A point of great importance A. being of a general an universal concernment Helps prescribâ—d well worthy of my paines in speaking and your attention in hearing Were it so that the heart of a Christian were once brought to such a frame that he might stand upon such tearms with death as not to be afraid of it how happy should he be both in life and in death Life would be sweet to him and death would not be bitter To help you therefore and my self therein give me leave to present unto you some brief directions which may be usefull in this way Of these we may meet with many there being no one there more copious then this I shall only gleane as Ruth is said to have done among the sheaves which others have gathered taking up some of those handfuls which they have let fall selecting some which are obvious and usefull These for the help of your memories I shall as in the former point reduce to those two heads of Contemplation By way of contemplation and Practise and Practise Begin with the former 1. Contemplation Where we shall find many useful truths Contemplations which being wrought upon the heart Seriously pondered and considered may serve as so many Antidotes for the preventing or expelling of that slavish and inordinate fear which hinders this resolution Of these some are Morall others Divine 1. Morall Morall or Naturall Considerations such as Sense and Reason hold forth Of this kind are those two obvious ones touching the Commonness of death and the Inevitablenesse of it 1. The Commonnesse of it This is a Common Cup which all our Fore-Fathers have drunk of Death a common Cup. A suffering which daily experience tels us that all sorts and conditions of persons are alike subject unto Be they young or old rich or poore Prince or Peasant Wise or simple How dieth the Wiseman Even as the fool Eccle. 2.16 In this no difference Do not all go to one place Eccles 6.6 And shal we see such crouds going before us and yet be afraid to follow after them Have those who have been before us gone off from the stage of this world to make room for us And shall we be unwilling to do the like for those that are to come after us 2. The Inevitablenesse unavoidablenesse of it Al must drink of it As this is a common Cup so all must drink it As all sorts so all individuals every particular person What man is he that liveth and shall not see death and shall he deliver his Soul from the hand of the grave Psa 89.48 I know that thou wilt bring me to death and to the house appointed for all living Job 30.23 Now as the Moralist reasoneth Stultum est timere quod vitari non potest A vain and foolish thing it is to fear what we cannot shun Whereunto may be added two other of the like kind viz. The Vanity and Misery of Life 3. The Vanity of this life there being nothing upon earth that can give any true contentment to the Soul Vanity of Vanities saith the Preacher The Vanity of life Vanity of Vanities all is Vanity that is the Tekel which the wisest of men out of his own experience sets upon the world and all things in it Eccl. 1.2 He had tryed all things as he there telleth us what ever might promise any contentment but he could never find what he sought for But the contrary So he informs us verse 14. I have seen all the works that are done under the Sun and behold all is vanity and vexation of Spirit Not only not giving any true contentment but creating a great deal of trouble and disquietment to the Soul which is inordinately addicted to them or afflicted with them So as there is nothing which this life affords which being weighed in a right ballance should make a man so in love with it as not to be willing to part with it 4. Nay there is enough in it to wean the soul from it The misery of it viz. the misery of it This Job renders as a Reason why he himself was not desirous to live but rather to dye I am made saith he to possesse months of Vanity and wearisome nights are appointed to me Job 7.3 He found not only no delight and contentment in his condition but a great deal of trouble and misery which made him even weary of his life And the like troubles in some kind or other are all men here subject to Man is born to trouble as the sparks flye upward saith Eliphaz Job 5.7 Man that is born of a woman is of few dayes and full of trouble saith Job Job 14.1 Few and evill have the dayes of the years of my life been saith the Patriarch Jacob Gen. 47.9 Few in comparison with many of his fore-fathers and evill in regard of the manifold
crosses which he met with And the like more or less must every one make account to meet with upon earth even a succession of troubles like waves of the Sea where depth calleth unto deep one Crosse following upon the neck of another So as the more daies the more sorrows All which serve to wean the heart from this world as the infant is from the brest by laying bitter things upon it 2. Divine But I shall not any longer insist upon these or any other Arguments of the like nature The Resolution of a Christian must be built upon better grounds then these If God shall please to open the eyes of a naturall man to see death as it is it is not any or all of these or whatever other Arguments Reason can suggest that will bear up the soul against the terrors of it They must be Cordials of a higher extraction that will strengthen the heart in this last conflict divine Considerations such as the word holdeth forth Of these take a few among many 1. In the First place Look upon God who hath appointed and determined Let our eye be upon God our Father whose Cup this is So was our Saviours here The Cup which my Father hath given me shall I not drink it And so must theirs who would drink this Cup as he did submit unto the stroke of death patiently and willingly they must see God in the ordering and disposing of it looking upon it as his appointment Which it is he having 1. Appointed that men shall die It is appointed to men once to die Heb. 9.27 Appointed viz. That men shall dye by God who as he is the Lord of life so he is the appointer of death Having passed a generall law for it Dust thou art and to dust thou shalt return Gen. 3. Which Law also he executeth upon particular persons bringing them to death I know that thou wilt bring me to death and to the house appointed for all living Job 30 23. So it is however secondary Causes concur in bringing men to their Graves yet God himself hath the principall stroke in it Death being his Messenger sent by him He hath appointed that men shall dye Which taking notice of look we upon it as our duty to submit hereunto when he calleth us to it 2. As he hath appointed that men shall dye so when they shall dye The time when Is there not an appointed time to man upon earth viz. how long he shall-live Job 7.1 His dayes are determined the number of his Moneths are with thee thou hast appointed his bounds that he cannot passe Job 14.5 So certain are Gods decrees concerning the time of mans life that he cannot go beyond the term limited the Year the Moneth the Day the Hour set down Father the hour is come saith our Saviour speaking of the time appointed for his suffering of death Joh. 17.1 3. As the time so the place As the time when so the place where The place where that is also determined by God Goe up into Mount Nebo and die there saith the Lord to Moses Deut. 32.50 Our Saviour must goe up to Jerusalem and there suffer many things and be killed so he tells his Disciples Matth. 16.21 4. And appointing the time and place he also appointeth the manner The manner how how men shall dye what kinde of death whether naturall or violent So it was determined concerning our Saviour that he should die upon the Crosse be crucified which he acquaints his Disciples with Math. 20.19 And so concerning Peter to whom our Saviour foretells by what death he should glorifie God Joh. 21.19 And so is it determined concerning every of the sons of men as when and where so how they shall dye None of these are left to Chance and Fortune Time place manner all appointed by God Which being seriously considered and believed it will be of great use to bring the heart to a quiet and willing submission to the will of God in suffering what he hath so appointed Thus look at God In the Second place look we upon Jesus Christ Look upon Jesus the Captain of our Salvation as the Apostle calleth him Heb. 2.10 Where behold we him 1. Drinking of this Cup before us Suffering death And shall not we then pledge him Shall the Captain goe before and shall not the Souldiers follow after Malus miles qui Imperatorem gemens sequitur He is but an ill Souldier that weeps when he is to march after his Generall Shall our Joshua go before us over this Jordan and shall not we go after him It was a good Resolution in that man that Scribe had he held to it who said to our Saviour Master I will follow thee whithersoever thou goest Mat. 8.19 Such should be the Resolution of every Christian to follow Christ when he cals him to go after him though it be to Mount Calvary or Golgotha the place of a skull as both those words signifie and the latter of them is expounded Joh. 19 17. and Mat. 27.33 the Caemeterie or Church-yard as we call it 2. And whilest we behold him suffering of death behold we also the issues of this his suffering Conquering it as St James saith of Job Ye have heard of the patience of Job and have seen the end of the Lord Jam. 5.11 What Issue God was pleased to give him which was very joyfull and comfortable So here looking upon Christ submitting to his Father in suffering of death behold we the end of the Lord the issue of this his suffering which was victorious and glorious Victorious Even as David cut off the head of the Philistine with his own sword so did this our David by dying he conquered death which he manifested in his Resurrection Where he brake the bands of death rising again by his own power and so became the first born from the dead as the Apostle calleth him Col. 1.18 Now the first born openeth the womb for those that come after him And so hath Christ opened the grave for all true believers so as it shall be no more able to hold them then it was him Thus was the issue of this his conflict with this his last enemy victorious And as victorious so Glorious we see Jesus who was made a little lower then the Angels for or through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suffering of death crowned with glory and honour He. 2.9 In this way he entred into his glory Luk. 24.26 Through this dark entry he went into his heavenly palace And so shall they who do herein follow his steps being obedient as he was Obedient to the death 3. Look we upon death it self But here look upon it in Look upon death it self Not in the glass of the Lawe but gospell and through a right glass Not that of the Law but of the Gospell The glasse of the Lawe presents the face of it as ghastly and terrible holding it forth as a
is free from his Master so Job describes the state of the dead Job 3.17 18 19. Thus doth God our heavenly Father make use of this as his Handkerchief to wipe away all tears from the eyes of his Children as we have it Rev. 7. last After death there shall be to them no more death nor crying neither shall there be any more pain as that other Text hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ae chylus Rev. 21.4 Death lets out the Christian as it doth all men from the sense and fear of all temporall Evils 2. Yea it freeth him from what is far worse from Spiritual Evils Spirituall giving a Quietus est as to the Body so to the Soul Freeing him 1. From Sin He that is dead is freed from sin Rom. From sin 6.7 So it is indeed with a mortified soul a regenerate person that is spiritually dead dead to sin which the Apostle there chiefly aymeth at he is freed from it viz. from the guilt and power of it But this is but a partiall freedome which is compleated and perfected in and by naturall death by which the Believer obtaineth a perfect freedome Being hereby so freed from sin as in this life he cannot be Freed from the committing of it From the inbeing of it From the beholding of it From the committing of it 1. From the committing of it which while he is here he is not cannot be However as the Apostle hath it in the verse there foregoing Rom. 6.6 the old man being crucified with Christ the Body of sin is so far destroyed that henceforth the regenerate person doth not serve sin he having thus suffered in the flesh ceaseth from sin as St. Peter hath it 1 Pet. 4.1 Corruption being in measure mortified he doth not now sin as before he did so as to make a custome and practise of it yet through weaknesse he doth commit some acts of sin and that daily There is not a just man upon earth that doth good and sinneth not Eccl. 7.20 But Death giveth the Believer a perfect discharge so as thenceforth he sinneth no more He that hath entred into his rest saith the Apostle he also hath ceased from his own works as God did from his Heb. 4.10 God upon the seventh day kept a Sabbath resting from his works of Creation such as he had wrought upon the six dayes before So doth the Believer in death he entereth into his rest that Eternall Sabbatisme where he ceaseth from his own works such works as he here wrought in the flesh specially from the works of the flesh sinfull works Opera nostra vocantur labores curas vocationis nostrae tùm opera carnis noturae vitiosae peccatae quae vere sunt nestra quia â nobis fiunt nec probantur Dec c. Pareus Com. ad loc which as Pareus there noteth upon it may most properly be called a mans own works inasmuch as he doth them of himself without any approbation or allowance from God From these works the Godly man after death wholly ceaseth Which the wicked man doth not who being in Hell ceaseth not to blaspheme God Like as the followers of the Beast are said to doe upon the powring out of the Vials They blasphemed the God of heaven because of their pains c. Rev. 16.9 11 21. so doe the damned in hell because of their torments they blaspheme God and commit other sins such as that their state is capable of Which whether they be formally and properly sins in them not lying under a Law as here they did I shall not dispute but Materially I am sure they are being the same sinfull acts which here they committed But from such acts shall the believer now cease so as never more to commit any sin Noe nor yet to be in any possibility of committing it Such a state doth death bring Gods Children to a state in this respect far more happy then that wherein our first Parents were in Paradise There they were free from sin but not from a possibility of sinning which the event shewed But Gods Saints by death are freed from this being hereby put into an impeccable state and so confirmed as that they shall never more have any will or inclination to that which is evill Thus are they freed from the acting the Committing of sin 2. From the inbeing of it And so Secondly from the Inbeing the Indwelling of it So it is that the best of Saints while they are here they have sin dwelling in them It is no more I that do it saith Paul but sin that dwelleth in me Rom. 7.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby meaning Innolita illa pridem peccandi consuetndo Grot. Annot. ad loc not that Habit and Custome of sin which is in an unregenerate person as Grotius expounds it but that Naturall Corruption which still cleaveth to the Regenerate This he found still dwelling in him And so it will in the most sanctyfied soul upon earth And there dwelling it will also be warring seeming sometimes to Conquer So also that Apostle there out of his own experience complaines v. 23. I find another Law in my members warring against the Law of my mind and bringing me into Captivity to the Law of sin which is in my members Such a conflict there is and will be in the best of Saints Corruption striving against Grace Yea and sometimes prevailing against it Even as a strong tide carrieth the ship against the stroke of the Rowers Which cannot but create a great deal of trouble to the Soul So it did to that blessed Apostle who upon this account looked upon himself as a miserable man crying out in the next verse verse 24. O wretched man that I am who shal deliver me from the Body of this death That Body of sin as he elswere calleth it Rom. 6.6 which he found living in him was to him a Body of death making his life miserable to him So would it be to a Child-bearing woman to have the Child lye dead within her rotting and putrifying in her womb whereof notwithstanding all indeavours used she cannot be delivered Or to a living man to be tyed to a dead karkesse Even so is it with a regenerate person whilest he is here the living and the dead are tyed together Grace and Gorruption And so tyed together as nothing can part them but death Like as it was with that fretting leprosie of which we read Lev. 14.45 which having eaten into the Wals there was no cure for it but by pulling down the house Even so is it with this Leprosie of sin having seized upon the soul and eaten into all the powers and faculties of Soul and Body there is no way to be freed from it but by death And this will do it The house being pulled down the Leprosie ceased And so doth sin in death The dissolution of the Body is the Absolution of the Soul freeing it from this
Death free the Believer This gust shall blow away all those dark and gloomy Clouds which here intercepted the light of Gods countenance so as from thenceforth he shall never know what doubtings or fears mean but shall enjoy a constant Sunshine of Gods grace and favour to all Eternity Thus you see what evils Death freeth the Believer from Generally Universally from the sense and fear of all Evils both Temporall and Spirituall And thus freeing them from Evils Consid 2 it bringeth great Good to them The great good which Death brings the Believer to letting him into Paradise or them to it Letting them into Paradise This day shalt thou be with me in Paradise saith our dying Saviour to that penitent Thief Luk. 23.43 meaning the Celestial Paradise Heaven whereof the earthly Paradise was a Type and shadow so called from those transcendent pleasures delights and contentments which are there to be found Paul being caught up into this Paradise he heard as he tells his Corinthians unspeakable words such as himself could not utter 2 Cor. 12.4 And so shall the soul ascending thither see and enjoy unspeakable things such as the tongue of man cannot expresse Eye hath not seen ear hath not heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 What things are layed up in heaven for them And these shall Death let the regenerate soul into the possession of letting it into life Mors Janua Vitae Temporall death is the dore which letteth into everlasting life Of this Tree shall he eat who hath overcome this his last Enemy To him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God Rev. 2.7 to partake of eternall life of those everlasting Joyes to which Death is the Entry Enter thou into the joy of thy Lord saith the Master having reckoned with his good and faithfull servant Matth. 25.23 Thus doth Christ reckon with all his servants at the day of death then giving to them according to their works This is the Evening wherein those who have laboured in his vineyard shall every one receive their Penny Matth. 20.9 The reward of all the service which here they have done unto him a superabundant recompense infinitely exceeding whatever they have deserved Even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eternall weight of glory as the Apostle calleth it 2 Cor. 4.17 Then shall the Crown be set upon the heads of all Gods Saints I have finished my course saith St Paul henceforth is layed up for me the Crown of righteousnesse 2 Tim. 4.8 All true believers they are Kings while here upon earth made so by Christ who hath obtained that honour and dignity for them He hath made us Kings unto God and his Father Rev. 1.6 Spiritual Kings But they are as yet but Kings Elect heirs apparent to the Crown having a right to it but Crowned they cannot be til death Now what Prince would be unwilling to hear of his Coronation daies And such is the day of death to the true believer his Coronation day At which time being divested of his rags he shall have a Robe put upon him A white Robe He that overcommeth shall be cloathed in white rayment Rev. 3.4 Thus was Christ himself cloathed in his transfiguration on the Mount His rayment was white as the light Matth. 17.2 And so shall his Saints be cloathed after their departure hence having white rayment a garment of glory put upon them Then shall they be cloathed upon with that their house which is from Heaven when once they have laid down this earthly Tabernacle The consideration whereof made the blessed Apostle to groan so earnestly as he said he did 2 Cor. 5.1 2. desiring his dissolution upon that account Then shall they enter into their Glory So did our blessed Saviour by suffering of death he entred into his Glory Luk. 24.26 And so shall all they who follow his steps imitate his obedience death shall be to them Porta Gloriae The gate of glory letting in the soul to the beholding and injoying of that glory and happinesse which now cannot enter into it Letting it into the presence of God where it shall see him Blessed are the pure in heart for they shall see God Matth. 5.8 And see him as he is as Saint John tels us 1 Joh. 3.2 Have a full sight of him see him after another manner then here it doth Now we see through a glasse darkly saith the Apostle but then face to face 1 Cor. 13.12 Now we see God only in the glass of his word and works which do but darkly represent him But after death believers shall have a clear and full view of him The beholding of God a beatifical vision Then shall their Faith be turned into Vision Which shall be to them as the Schools call it a truely Beatificall vision making the beholders happy Happy in as much as hereby they shall be transformed into the Image of God made like him we shall be like him for we shall see him as he is saith St John there 1 Joh. 3.2 This Believers in part are here upon earth Whilest they behold as in a glass the glory of the Lord they are changed into the same Image from glory to glory As the Apostle hath it 2 Cor. 3.18 Beholding God in the glass of his word thereby they come by degrees to be transformed into his Image to be made like him in holinesse But when they shall come to see him face to face then shall they be made perfectly like unto him Death brings the Soul to perfection so far as their finite natures are capable of partaking of his infinite perfections Then shal they be perfect as their heavenly Father is perfect Perfect with a perfection both of Grace and Glory 1. Of Grace Which is here imperfect Such is Knowledge and Love Of Grace and all other graces in the most sanctyfied soul But upon the dissolution of the Body the soul comming into the presence of God it shal attain a full perfection A perfection of Knowledge Now I know in part saith the Apostle but then I shall know even as I am known 1 Cor. 13.12 Of knowledg Many things there are which the most knowing men upon earth are ignorant of Many mysteries in Nature which by all their search they cannot find out the reason of Much more Celestiall Mysteries concerning God and Jesus Christ As the Trinity of Persons in the unity of Essence The Hypostaticall union of the two Natures The Godhead and Manhood in the person of Christ Mysteries too sublime for any of this side heaven to pry into so as to comprehend or yet apprehend them otherwise then by faith But these with whatever else may any waies conduce to the happinesse of the soul to know it shal have a clear knowledg of after death Seeing God as he is it shall
the promises and assurances which we meet with in Scripture to this purpose The Lord preserveth the strangers he relieveth the fatherless and Widows Psal 146.9 A father of the Fatherless and a Judg of the Widow is God in his holy habitation Psal 68.5 Leave thy Fatherless children I will preserve them alive and let thy Widows trust in me Jer. 49.11 In thee the fatherless findeth Mercy Hos 14.3 Thus when Father and Mother forsake their Children as in death they do now as David speaketh it of himself Psal 27.10 The Lord taketh them up exercising a speciall providence over such This will he doe being left a God in Covenant with them And therefore no just ground why this consideration should so far prevaile with any that are in Covenant with God as to make them unwilling to dye upon this account which too often they are In this obey God and then trust in him As for that other part of this Allegation pâ—rting with friends and the loss of their society Friends upon earth not to be compared with those in heaven it cannot sway much Alas what are thy friends upon earth which thou art to leave in comparison of thy friends in heaven whom thou art to go to viz God and Jesus Christ his blessed Saints and Angels with whom thou shalt now have an everlasting Communion Besides thy friends and thou are not by this means for ever parted It is but for a time a little time Though thou shalt not return to them as David said of his Childe 2 Sam. 12.23 yet they shall come to thee meeting where you shall never part But saith another I am not unwilling to dye upon any such account Obj. 3 Dying without issue to continue the name but rather the contrary I have no issue to leave behind me which might succeed in my place inherit my estate or continue my name This was the thing which was conceived to have wrought so upon that good King Hezekiah that made the message which the Prophet brought him concerning his death so unwelcome unto him so as he wept when he heard it of which we heard before this he did as having yet no issue to succeede him to bear his name and sit upon his throne after him And the like consideration oft times after the like manner worketh upon others But was not this also the case of our blessed Saviour here A. The case of our blessed Saviour When as he was now to leave the world being a single person he had no issue of his Body none to succeed him to bear his name his naturall name after him True indeed as for his spiritual name he left enough to bear that viz. his Apostles and Ministers whose office it is to bear the name of Christ as he tels Ananias that Paul should doe Act. 9.15 By preaching and publishing of his Gospell But as for his natuâ—al name that dyed with him he leaving neither Child nor yet Brother to succeed him Yet was this consideration of no avail with him Notwithstanding this he knew that his name should be continued upon earth and withall that he should have a better name in heaven even that name above every name as it is called The good name of Gods Saints living when they are dead Phil. 2.9 And the like may all Gods Saints assure themselves of Having by their Godly and examplary life and conversation got them a good name whilest they were alive that shall be to them a precious ointment as the Preacher makes the comparison Eccl. 7.1 preserving and perfuming their memories when they are dead Such is the name of Jesus Christ Thy name is as ointment poured forth saith the Spouse of her well-beloved Cant. 1.3 And such shall the names of his Saints be When the name of the wicked shall rot rot above ground as their bodies do under it they having left nothing but a stinking savour behind them the memory of the just shal be blessed Prov. 10.7 But however They have in heaven a name better then of Sons and Daughters though they be forgotten upon earth yet they shall have a name in Heaven Yea and that a name above every name above whatever name upon earth A name better then of Sons and Daughters an everlasting name that shall not be cut off as the Lord promiseth his people Isai 56.5 As for the name of Sons and Daughters a name by issue continued it often faileth seldome lasteth to many generations But the name of Gods people is an everlasting name being a name written in heaven As for those names which are written in the earth which the names of worldlings are they are written in the dust and so shall perish But so shall not the names of Gods Saints which are written in heaven written in the book of life Having then assurance of such a name let not them be over ambitious of any other I but saith another Obj. I am not unwilling to dye but I would not dye yet And why not yet Why Being in the flower of age as yet I am in the flower of my age having lived but a little while upon earth so as to me death seemeth untimely A. A. Tâ—e case of our Saviour And was it not thus also with thy blessed Saviour was not he cut off in the flower of his age about the thirty third or thirty fourth year of his life And yet doth not he look upon his death as untimely now that the hour appointed by his Father was come Though thy time be not come yet if Gods be do not think it untimely I Obj. 5 But I might live to do God a great deal of service upon earth Desire of doing more service to God and upon that account I desire a longer date of daies And might not thy Saviour have done so too A. Yet when his Father calleth him from his work So might Christ have done he is not unwilling to leave off Repl Repl. I but he knew that his work was done I have finished the work which thou gavest me to do He knew that his work was finished saith he Joh. 17.4 And upon that account was he so willing to be gone But so cannot I say A. A. But this thou maiest say If God calleth thee hence So is ours when God calleth us from it the work which he hath given thee to do is finished though not the work which thou wouldest do to him And therefore be not averse to his call He who setteth thee to do his work knoweth how long it is fit for thee to be at it And if he cal thee off by that time thou hast wrought a few houres in his vineyard and giveth thee thy peny thou hast no cause to repine at it or be unwilling with it I Obj. 6 but saith another I know not how bitter how painfull The bitterness of Death my death may be As for death it self considering the miseries
of life and the gain that would come thereby I am not unwilling with it But the bitternesse of it which I fear deters me from imbracing it And was not thy Saviours such A. was not his Cup a bitter Cup Christs death a bitter death his death a painfull yea a shamefull and accursed death And this he knew that it would be And yet behold him not unwilling to drink it to submit to it But as for thee thou knowest not what thy death may be Happily it may be easie and gentle However The paines of death misapprehended not so bitter as thou apprehendest it Few there be but indure more and greater paines in their life then they shall do at their death Neither is it properly death it self which is so painfull but the forerunners of it But suppose it bitter yet shall this deter thee from the drinking of this Cup which is so profitable unto thee I Obj 7 but I know not what conflicts I may there meet with Fear of soul Conflicts in death I must expect that Satan will be then busie And was it not so with thy Saviour The prince of this world commeth Answ The Case of our Saviour saith he foretelling his death Joh. 14.30 What conflicts had he as in the Garden here so upon the Crosse And did not the powers of Hell then surround and assault him Now is your hour and the power of darknesse saith he to the Jewes Luke 22.53 Repl I Repl. but he had strength to grapple with this Enemy and to overcome him He had strength which others want but my strength is weaknesse A. Be it so A. yet is not his power made perfect in weaknesse as the Apostle telleth thee 2 Cor. He is able â—o strengthen others 12.9 He that was able to bear up himself in these conflicts is he not able to do the like for thee Thou being his one of his members his Spirit is thine in thee and with thee and will be ready to succour and strengthen thee in this combate Remember what Paul said of himself When all forsook me the Lord stood by me and strengthened me 2 Tim. 4.17 He that prayed for Peter hath done the like for thee that thy faith shall not fail I Obj. 8 But I want Assurance assurance of Gods love and favour to me Want of assurance of Gods Love and favour how then can I willingly submit to death Not being assured how it standeth with me in reference to my future state and condition Of all arguments I confess this is the strongest A. But stil was it not so also with thy blessed Saviour The case of our Saviour in the Garden and upon the Cross Did not he in his Passion as also before it lye under a spiritual desertion God his Father for a time hiding his face from him and seeming to have forsaken him Yet in obedience to him he submits to what his will was And the like do thou However it standeth with thee as to Assurance yet acting thy faith trusting in the mercies of God through the merits of this thy Saviour shew thy self obedient to the will of thy heavenly father even obedient to the death But in the mean time labour for Assurance Directions by way of practise Let that be the first of those directions by way of Practise which having met with those Anticonsiderations opposing the former Motives I shall now come to propound unto you In the first place Dir. 1 I say that we may not fear death Labour for Assurance but be willing to submit thereunto when God shall give this Cup to us labour for Assurance 1. Assurance First that God is our Father This it was which sweetned this bitter Cup to our blessed Saviour here That God is our Father by Regeneration and Adoption that it was given him by his Father The Cup which my Father hath given me And this it was which made him so willing to set upon this journey to walk through the valley of the shadow of death because he was to go to his Father as he tels his Apostles Joh. 14.12 and elswhere O let every of us labour to make sure to our selves this blessed Relation that God is our Father And that as before was said not only by Creation which he is to all his Creatures but by Regeneration and Adoption that he hath begotten us again unto a lively Hope which St. Peter saith all true believers are 1 Pet. 1.3 and that he hath Adopted us into the dignity of his Children Both which we may rest assured of when we find our selves made partakers of that divine nature of which St. Peter speakes 2 Pet. 1.4 transformed into the Image of God made like unto him in those divine qualities of Holinesse and Righteousnesse wherein as the Apostle telleth us his Image doth chiefly consist Eph. 4.24 And made partakers of that Spirit of Adoption whereof the same Apostle speaketh Rom. 8.15 Whereby we cry Abba Father Owning God for our Father and that not in word only but in deed and in truth As by making our addresses unto him upon all occasions flying to him as Children to their Father so by yielding unto him all such respects as are due to a Father loving him as a Father fearing him as a Father honouring him as a Father trusting in him and depending upon him as a Father and in all things obeying him as a Father Being thus affected towards him now may we lay claim to this Relation being assured that God is our Father Which whilest we are what is it that should make us afraid of death Which is but our Fathers Messenger sent by him to bring us into his presence So our blessed Saviour looked upon it who speaking of his death cals it as you heard a going to his Father And may we but once come so to look upon it that death is our Fathers Messenger Not a Serjeant to arrest us at the suit of an offended God and to bring us before him as a severe Judg to be sentenced by him and to receive according to our demerits Such is death to all wicked and ungodly men and so no wonder if the apprehension of it be terrible unto them as the Officer is to the guilty Malefactor But a messenger our Fathers messenger such as Joab was to Absalom 2 Sam. 14. to bring us to our Fathers house into his presence to see him and to be with him to all eternity this would make it not unwelcome to us Every of us then labour to make this sure to our selves that we have such an interest in God that he is our Father 2. To which end labour to make sure our interest in Christ That Christ is our Saviour that he is our Saviour never resting till we have got him in our armes This when Simeon had done in a literall sense then he cryeth out Now Lord lettest thou thy servant depart in
peace Luk. 2.29 And the like do we in a spirituall sense receive we the Lord Jesus being held forth unto us in the promise of the Gospell and take hold upon him clasping and imbracing him in the armes of our faith receiving him as our Saviour and Lord. As our Saviour believing on him for the pardon and remission of all our sins As our Lord yielding up our selves to be guided and governed by him by his word and Spirit Which whilest we do now shall we have no just cause to fear this Enemy which is by this Captain of our Salvation conquered and disarmed so as now it cannot hurt any of those that are his O then let every of us make sure our interest in him Upon which depends all our hope and comfort both in life and death Christ being once ours now we may hear the Apostle telling us that all things are ours 1 Cor. 3.21 All things among which he reckons Life and Death with things present and things to come All ours so is Life even temporall life so as it shall be continued to us whilest it is expedient And so is Death which when it comes shall not be hurtful but advantagious and beneficial To me to live is Christ and to dye is gain Phil. 1.21 So are things present the concernments of this present life as Crosses so Comforts both serving for our good And things to come Eternal glory and happinesse Which whilest a Christian is assured of why should not he be as willing to dye as live 3. Only in the third place look out also for the seal of the Spirit Look out for the seal of the Spirit Thus are Assurances made among men by setting seals to writings to bonds and bils and other conveyances And such Assurance labour we for to get the promises sealed unto us and that by this seal the seal of the Spirit which the Apostle calleth the earnest of our inheritance Eph. 1.13 14. An earnest confirms the bargain and assures the payment of the whole summe And so doth the earnest of the Spirit as he elswhere calleth it 2 Cor. 1.22 the work of Regeneration and Sanctification begun in the soul this is as Gods seal which confirmeth his promises to his people and giveth them assurance of their heavenly inheritance Which being assured off what should make them unwilling to depart hence when God calleth for them Having now another house to receive them when they are turned out of this and that infinitely better as the Apostle telleth them 2 Cor. 5.1 We know that if our earthly house of this Tabernacle were dissolved we have a building not made with hands eternal in the heavens Now what man would be unwilling to leave a poor ruinous Cottage which he holdeth only at the pleasure of the Land-lord being subject to be turned out of it every day when as he may have posession of a Royal palace whereof also he shal have the fee-simple estate And such is that heavenly house that celestial glory and happinesse which Christ having purchased for those that are his is gone before to take posession of and to prepare for them I go to prepare a place for you Joh. 14.2 it infinitely excelleth all earthly glory far more then the most princely palace doth the meanest cottage O labour we but to make sure this our Inheritance in that other world this will make us not unwilling to leave this Here is a first Direction Seek after Assurance that we have an interest in God and Jesus Christ and so a right to eternal life And being thus assured of Life Dir. 2 now Prepare for death Prepare for death by dying daily So did the blessed Apostle who tels his Corinthians that he dyed daily 1 Cor. 15.31 I protest by your rejoycing which I have in Christ Jesus our Lord I dye daily Apprehending death continually hanging over his head he was daily preparing for it And the like do we that we may be willing to dye once when God calleth us to it dye daily Q. But how shall we do this A. Take the answer in three or four particulars 1. Dye daily to sin This the Apostle telleth us Christ once did for us To sin In that he dyed he dyed unto sin once Rom. 6.10 This he did not for himself for he knew no sin but for us for the expiating of our sins the taking away the guilt of them And what he did once doe we daily daily dye to sin for the taking away the power of it in our selves A work which will not be done at once as that of our Saviour was True the Apostle speaking of believers saith they are dead to sin Rom. 6.2.11 in as much as they are not now under the power of it as sometimes they were But this is but an imperfect work not done at once Though sin hath received its mortal wound in them yet it is stil alive Though they be dead to it yet it liveth in them And therefore they must make this their daily their continual work to be dying to it mortifying the body of sin that it may dye before them The life of sin is the life of death So long as a man liveth in any one sin he will never be willing to dye And therefore set we upon the mortification of all our sinful Lusts Specially our beloved Lusts those which have been most near and dear to us most strong and prevalent in us Never resting until we find our hearts brought to an utter abhorrence and detestation of them and of all other sinful waies and courses so as we can say with the Psalmist that we hate every false way Psa 119.104 Thus Sin being dead death will not be so terrible As we get ground of the one we shal get strength against the other Secondly Dye daily to the world To the world So did the Apostle who telleth us of himself that he was crucified to the world and the world to him Gal. 6.14 He had as little affection to the world as the world had to him he was dead to that and that to him And it is the counsel which he giveth to others 1 Cor. 7.31 that they should so use this world as not abusing it Not doting upon any thing here below whether riches oâ— pleasures or honours Not setting the heart upon them If riches increase set not your hearts upon them Psal 62.10 And so for the rest Not being inordinately affected with any contentments which this world can afford but looking overly upon them so using them as if they used them not So run those foregoing directions of the Apostle there 1 Cor. 7.29 30. This I say brethren the time is short It remaineth that both they that have wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not And this let every of us strive to