them passes to go to Jerusalem to worship God and incouraged them therein notwithstanding the rage of his father who had forsaken the true worship of God and set up Calves at Dan and Bethel Others think the goodnesse of this young Prince was in this that he would not consent to his father in taking away the government from the house of David but where the Scripture hath not a tongue to speak we have not an eare to hear and therefore we shall not undertake to determine what the Scripture hath not determined There are many collaterall observations which I shall deduce from the severall circumstances in the text and but name some of them From the consideration that this good Abijah died Good men and usefull and hopefull instruments may be taken away by death when wicked men may live long upon the earth Bad Jeroboam lived long his good sonne died soon so true is that of Solomon A righteous man may perish in his righteousnesse when a wicked man may prolong his dayes in his wickednesse Briers and Thorns and Thistles wither not so soon as Lilies and Roses they may be taken out of the world of whom the world is not worthy and they remaine behind who are not worthy to live in the world 2. From the consideration of the death of godly Abijah when wicked Nadab the other son of Ieroboam lived Observe That good children may be taken away by death from their parents when ungodly children may live to be a shame and a curse to their parents 3. From the consideration of the cause why this gracious young man died so soon it was for his fathers sins as we may gather from vers 9 10 11 12. That good children as well as bad may be outwardly punished for the sins of their parents 4. From all Israels lamenting the death of this hopefull young man Observe That good men who have been and might be further usefull in their lives should be much lamented at their death they that have lived desired should die lamented 5. From these words he shall go to his grave in peace It is a great blessing to go to ones grave in peace in times of war and common calamity He was good towards God He is good indeed who is so to God as well as unto men many are good in mans sight that are not so in the sight of God There are two other circumstances upon which I shall a little inlarge my selfe before I come to the main point I intend to handle From the age of this son of Ieroboam who is here commended for his goodnesse it is said he was a childe vers 12. Whence it may be observed It is very commendable to see goodnesse in young people to see young men good men is a very commendable thing There were many good men in that time but to be good so soon as Abijah was when he was a child the Scripture records this to his praise 1. I shall shew you that it is a commendable thing to see young men good men This I prove First Because the Scripture makes very honourable mention of young men when good men as first of Obadiah that he feared the Lord from his youth And it is recorded to the honour of Timothy that be knew the holy Scriptures from a child Ierome conceives that Iohn was the most beloved disciple because he was the youngest of all God remembers the kindnesse of our youth God takes more kindly the kindnesse of our youth then of our age It was matter of joy unto Iohn that he found children walking in the truth Secondly Because God commends morall and common goodnesse in the young man in the Gospell Christ is said to love him for his moral goodnesse and naturall ingenuity 2. The reason why it is so commendable in a young man to be a good man is this because their temptations are more and their affections are stronger to carry them from God youth hath a stronger aptitude and proclivity to sinne then any other age their blood is sooner stirr'd up to choler and their strength to lust As every relation hath its speciall sin so every age of a mans life old age is peevish and covetous middle age proud malicious and revengful young men are usually rash lustful and voluptuous and therefore Paul bids Timothy fly all youthfull lusts and therefore seeing youth is exposed to so many temptations and subject to so many corruptions it is rare to see young men good Oh then be exhorted you that are young to become religious betimes and to quicken you hereunto Consider 1. If you be not good in your youth you can never use the Psalmists arguments Cast me not off O Lord in the time of my old age for sake me not when my strength faileth v. 9. and his argument he had before v. 5. for thou art my hope and hâ—st been my trust from my youth and who would be without such an argument on his death-bed 2. Consider there are recorded in Scripture many young men that were good of al sorts and conditions and of all callings and the Holy Ghost doth not only set down their goodnesse but their age in which they were good Solomon a young King Obadiah a young Courtier Daniel a young Prophet Iohn a young Apostle Timothy a young preacher and here Abijah a young Prince and all these were good men and are recorded for our example and incouragement 3. Consider that God in the dispensations of his grace bestows it upon young men and passeth by the elder Thus Abel the younger was righteous and Cain wicked Iacob the younger brother loved and Esau hated Thus David the youngest of Iesses sons and yet the best of them and the chosen of the Lord. God doth many times do as Iacob did when he blessed the children of Ioseph he stretched out his right hand laid it upon the head of Ephraim the younger so doth God in the dispensation of his grace many times pitch on the youngest God saith as Ioseph of all the rest bring me Benjamin and gives him a double portion 4. The time of your youth is the freest age of your life to betake your selves to the exercise of religion and duties of godlinesse Young men that are servants have more freedome and lesse cares then when they grow in yeers and the cares incumbrances of a family fill their hands and clog their hearts 5. Consider if thou art not gracious in youth the fins of thy youth may trouble thy conscience in thy old age Many young men who are active and venturous in the heat of their youth get those bodily bruises and blows that they feel the ache thereof to their dying day Thou that givest a blow or a bruise to thy conscience in thy youth mayest feel this in thy old age Those sins which now thou feelest not
life that kill him 2. None knowes that he must dye so as a godly man whose care it is to dye preparedly A godly man he knows he must dye and this knowledge makes him prepare for a dying time to live every day as his last day The Prophet he spake of death in the former part of Psal 90. that the dayes of man are threescore and ten See what followes So teach us to number â—ur dayes that we may apply our hearts unto wisdom he doth mean by numbering our dayes to live so exactly as to count the number of our dayes to be so few every dayâ— as if this were the last day and this time as the time of the coming of Christ to judgement 3. None but a godly man knows of his dying so as to consider that there is a necessity that sin must dye in him before his body dies 〈◊〉 an Heathen could say Let thy vices dye before thee There must not be only a suspension but a mortification of sin A godly man considers though I live blamelesly that men cannot say Black is mine eye to any outward practice yet I must have my inward lusts and corruptions dye before my body dye and therefore they ought to be conversant in things that tend to mortificationâ— this is to know death considerately and affectionately whereas wicked men consider of death notionally their senses tell them that all must die They say all men men young and old rich and poor must dye but this is but matter of discourse in them but the godly know it with savoury knowledge Thirdly Iobs Piety was in that he doth represent death to himself not in a formidable and dreadful way but under a comfortable representation For I know thou wilt bring me to deathâ— and to the house c. He doth represent the grave under the notion of a house as he represents it elsewhere From thence observe this point That a child of God that hath not allowed guilt upon his conscience he may and ought to re-present death to himself in such familiar representations as may make it lesse dreadful and more desirable Sometimes it is represented as going to bed They shall rest in their bed A godly man when he lyeth upon his death-bed and by sicknesse is weary of his life tossing to and fro till the dawning of the day let him think the grave will be but a bed of rest unto him so death is often stiled a sleep And many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt Death is embalmed with sweet and comfortable language The grave is the house for all the living to be lodged in If I wait the grave is mine house I have made my bed in the darknesse The grave is the house that I must go to as after a hard dayes labour in my house I go to bed in a dark night So we go to our beds as into our graves for a long night going to bed is but for a short night but going to the grave is for a long night death is somtimes represented with dreadful considerations but with amiablenesse too There is an abhorrency in nature against death it is embalmed by Jesus Christ he lay in the grave three dayes to embalme the grave to you though your beds be cloudy and dark yet ye rest in them till the Resurrection-day For the opening of the doctrine I shall dispatch these two Queries 1. I shall shew you why the grave is compared to an house 2. I shall shew you what kinde of house the grave is For the first Query why the grave is compared to an house 1. This Reason some Authors give because in ancient times as hath been hinted among the Egyptians their graves and sepulchres they were made after the fashion of houses with Arches and such kind of superstructures therefore they say it is called an house 2. Other Authors give this reason because that as a man after a dayes labour abroad he comes to his house for rest so a man after a lifes labour in this world he comes to his grave as to his house for rest The second Query is this what kinde of house is the grave Now I will give you these four properties of this house 1. It is a desolate and a lonesome house 2. It is a dark house 4 It is an old house 4 It is a silent house For the first the grave is 1. A desolate and a lonesome house I shall be said Iob with Kings Counsellers of the earth which build desolate places for themselves that is they build tombs and monuments where they shall lye and then they shall leave all their attendance When I shall bring thee down with them that descend into the pit with the people of old time and shall set thee in the low parts of the earth in places desolate of old with them that go down into the pit that thou be not inhabited Job 17. 14. I have said to corruption Thou art my Father and to the wormes Thou art my mother and my sister there is all the company you will have corruption and the wormes friends bring you to your grave and there they leave you 2. Your grave is a dark house I have made my bed in the darknesse that is in the grave The grave is like the sleeping room in a house not like the dining room and working room The dining room is to be light and so the working room but the sleeping room is dark 'T is but the stopping of the mouth of the grave and it is but the drawing of the Curtains of the bed where thou shalt lye in darknesse till the Resurrectionâ— day In the grave there is neither the light of the body which is the eye nor the light of the aire which is the Sun the Sun it shall not shine there nor the body see there Therefore Eccl. 11. 9. Rejoyce Oh young man in thy youth and let thy heart cheere thee in the dayes of thy youth and walk in the wayes of thy heart and in the sight of thine eyes but know thou that for all these things God will bring thee unto judgement And vers 8. He had said remember the dayes of darknesse for they shall be many The meaning is this The continuance in the grave which is the house of darknesse shall be long even to the end of the world 3. The grave is an old house as old as Adam he digged his grave with his owne fingers Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned The grave it is a lasting house a house where thou must stay a great while Eccles 11. 5. Also when they shall be afraid of that which is high and fear shall be in the way and the Almond tree shall
may be a trouble to thy conscience and an aking to thy heart when thou lyest on thy death bed And though God do not remeÌ„ber the sins of your youth to damne your souls yet he may make you remember them so as to be a trouble to your consciences These things which are the joyes of youth may be the bitter burdens of old age Take heed of laying a loade on thy conscience when thou art young lest God write bitter things against thee when old and make thee to possesse the sins of thy youth and fill thy bones with the sins of thy youth A second use of reproofe of two sorts of people First Of those who instead of being good when young are wicked when they are young such as fill their youth with manifold evils Usually youth is subject to these evils 1. Pride is the sin of youth a Preacher must not be a young novice lest he be lifted up with pride 2 Rashnesse and indiscretion is usually the sin of a young head Exhort young men saith Paul to Titus to be soberâ—minded to be discreet or wise how rash and heady was the counsell of the young men to Rehoboam which made him lose his Kingdom yeeres teach experience 3. Lustfulnesse which was the ground of Paul's caution to young Timothy It Timothy who was so abstemious a man that Paul gave him advice to drink some wine with his water had need of this caution how much more have they that are not so exercised in duties of mortification Which gave Solomon ground to give that counsel Put away the euils of thy flesh for childhood and youth are vanity He was a young man that followed the harlot to her house 4. Ficklenesse and unsetlednesse of judgement and therefore in times of errour the younger sort are most subject to be seduced Children are tossed to and fro with every winde of doctrine the hebrew calls a young man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies to tosse to and fro intimating that they are unsetled and unstaied in their judgements and resolutions How soon was the minde of that rich and forward young man changed mentioned in the Gospel 5. To scoffe and condemn the aged they were children who did mock the aged Prophet the young men derided Job 6 Sensual pleasures and pastimes they do rejoyce and chear their hearts in the days of their youth Sampson made a feast for so used the young men to do Secondly Reproof lights heavily on those who seem to be good in their youth but in their old age cast off goodness how many are like Joash who seemed to be a good young man whilst he seemed to be under the tuition of Jehojada but when he was dead how did he break out How many are there in the world who have lost their affection and desires after God which they had in their youth It was a brand set upon Solomon who though when young was well taught by his mother yet when he grew old his wives turned away his heart from God So David had his first days which were better then his last Even so amongst us we have too many who when they were young did love Religion and delight in Ordinances and when they became old have abated exceedingly which may make them to fear the sincerity of their goodness for he that is truly good in youth will be so in his old age A second remarkable circumstance is this that this young Abijah was good in the house of Jeroboam Whence observe That it is a great commendation for men to retein their goodness whilest they live in bad places and families That this is so we may see by that commendable mention the Scriptures make of such as were good in evill places Thus God commends the Church of Pergamus I know thy works and where thou dwellest even where Satans seat is and thou holdest fast my name and hast not denied my faith even in those days wherein Antipas my faithful Martyr who was slain amongst you where Satan dwelleth Pergamus was a City more given to Idolatry then all the Cities of Asia and yet there were some that held fast the name of Christ and did not deny his faith to be a Saint in Nero 's family is very commendable And the reason thereof is 1. Because many of Gods children have failed and abated much of their goodnesse in bad places How did Peter fall in the High Priests Hall though when in good company he was zealous yet there he denied Christ So Abraham when he was in Gerar and Isaac also denied their wives so Joseph in Pharaoh's Court and learn't the Court Oath to swear by the life of Pharaoh Hence God commands the children of Israel not to mixe themselves with the Heathens lest they learn their manners and customs Bad places are like bad aire for zeale to breath in as sheep amongst brairs lose part of their fleece so good men in bad company lose part of their goodnesse As one scabbed sheep may infect a whole flock so one root of bitterness may spring up and defile many 2. Reas Because it is a cleer evidence of the sincerity of a mans goodness to be good in a bad place This shews thy grace to be grace indeed when thou hast discouragements to be good and then art holy this is a demonstration that thou art sincerely good and that thy goodness is not counterfeit and taken up upon any sinister and hypocritical end It is good to be good with the good but it is most excellent to be good amongst the bad and to be best amongst the worst From hence learn the power and unlooseableness of saving grace grace makes a man good in the worst times let a man be cast into prison or bad company which is the worst temptation yet he shall not lose his grace true grace is compared to oyle now cast oyl into a vessel of water and the oyl will not mix with the water but will lie on the top grace will swim upon the water of temptation As all the water in the salt sea cannot make the fish salt so all the wicked in the world cannot change the nature of grace a good man like the fish retains his goodness in bad places thus Joseph retained his goodnesse in the Court of wicked Pharaoh Nehemiah in the Court of Artaxerxes Obadiah in Ahab's Court Daniel in Nebuchadnezzars the Saints in Nero's houshold and Abijah in wicked and idolatrous Ieroboam's house Though it be a commendable thing to be good in bad places yet you ought to bewail your living in bad places it is your misery though not your sin thus did Isaiah Wo is me I am undone because I am a man of unclean lips and I dwell in the midst of a people of unclean lips so David Wo is me that I dwell in
Another may be to check pride There is no greater temptation in the world to pride then eminency in grace Pride it is that worst fruit which growes upon the best stock 'T is not so much the ornaments of the body as the endowments of the mind which stirs up pride and this was Pauls case after his abundance of Revelations there was a thorn in his flesh a messenger of Satan to buffet him lest he should be lifted up God wil suffer those which have strong grace to be strongly tempted to check the pride of their hearts 3. The godly are more able to grapple with strong temptations then weaker Christians are and so God suits the service and sufferings of his people to the proportion of the strength of grace 3. Another reason may be taken from the devil from that malice which he bears to all the people of God and especially to those who have most grace whom God loves most the devil hates most When the voice from Heaven said to Christ Thou art my welbeloved sonne then came the devil to assault and to tempt him if you are the objects of Gods dearest love you wil be the objects of the devils deepest rage and though he cannot damne thy soule yet he wil trouble thy conscience if he cannot break thy head he will bruise thy heel 2. It also proceeds from the devils knowledge as wel as his malice he knows if he can but get those which are strong in grace to sin he shall doe the more mischiefe as 1. It wil open the mouth of wicked men to blaspheme God and Religion as in the case of David By this deed thou hast given great â—ecasion to the enemies of the Lord to blaspheme How were the mouths of Gods enemies opened to blaspheme his name 2. It wil imbolden the weak to sin with more freedom when they shall see those which are eminent to fall and thus the example of Peter made the Gentiles to Judaize When the strong shall abuse his liberty he becomes a stumbling block to those which are weak When Phigellus and Hermogenes turned away from the faith how did all Asia turn aside also Men of eminent gifts when they shall apostatize how doe they draw others in abundance 3. It wil provoke God to inflict heavy judgements on the places where you dwel Thus the divel knew that if he could get David to number the people it would procure a judgement upon them and therefore it is not said he stood up against David but against Israel and provoked him to number the people he wel knew if he could prevaile with David all Israel should suffer for it Thus we see that where there is strength of grace there may be and are strong temptations But here may an objection be raised from that of John where it is said He that is born of God sinneth not and keepeth himselfe that the wicked One toucheth him not that they which are strong have overcome the wicked one And if this be so how can that be truth that strong temptations from the devil may be confistent with strong grace in the heart When it is said the wicked one toucheth him not it is not to be taken absolutely as if the divel did not tempt a man at all therefore there must be a restriction of the clause he touches him not that is with a deadly touch and so Cajetan This phrase exeludes not the kinds of temptations but that we are not burt or eternally dostroyed by them But I conceive rather that these words have a peculiar reference to the 16 verse where is mention made of a sin unto death the divel shall not prevaile or touch a man so as to commit that sin which is unto death Though he may tempt and wil be continually assaulting a man yet he shall never prevaile against him so as to draw him to the committing of that sinne 1. From hence we may learn the indulgence of God to weak Christians whilst their graces are weak their temptations shall not be strong God wil not put weak Christians upon such strong trials as those 〈◊〉 have obtained greater measures of grace Not every man in Davids Army was put 〈◊〉 break through the Army of the Philistinâ— to fetch of the waters of the Well of Bethlehem but Davids three Worthles God will not put young Converts to break through an Host of temptations until they shall have obtained experience and strength of grace to grapple with them 2. Hence also learn that men of the strongest and most eminent gifts and graces ought not to presume upon their own strength Consider thy self lest thou also be tempted Thou which art most spiritual take heed lest thou be foiled Some mens pride may make them think they are above Ordinances yet their own experience may satisfie them that they are not above temptations and certainly they which are not above temptations wil stil stand in need of Ordinances now no man in the world either is or shall be above temptation if any surely Adam would yet he in Paradise the best of places and in In noeency the best of states was not exempted from the temptations of the divel and thereby fell therefore let no man presume upon his own strength 3. Remember this for thy comfort that though the divel tempt thee with strong temptations yet he shall never have his wil against thee It is true a godly man may fall into that particular act unto which the devil tempts him yet as to the devils general aime the damning of thy soul he shall never have his wil. It is a notable expression that of our Saviours to Peter sayes he Satan hath destred to have you that he may sift you as wheat Satan hath desired to have thee that was the devils general aym Though he may have his wil as to a particular act and thou mayest yield to his temptation yet he shall never carry thee with himself into Hell 4. Remember to your great comfort you who are the people of God and harrassed with the divels temptations thou complainest that they are great for kind long for continuance and the more dangerous because suited to thy present condition Remember that thus the divel dealt with Jesus Christ his temptations were suited continued and for kinds gross being to distrust providence to self-murder and to blasphemy and why was all this but for thy comfort he suffered being tempted that he might be able to pity compassionate and succour thee being in the same condition IX Sermon at Lawrence Jury London April 6. 1651. 2 TIM 2. 1. My son be strong in the grace that is in Christ Jesus WE proceed now to the second Case of conscience concerning strength of grace which is this Whether strength of grace may be consistent with strength of lust and corruption in the he art In the answering whereof I shall speak to these
take notice that David made three Psalmes when he lay upon his sick-bed Psalm 6 Psalm 30. Psalm 39. and in all those Psalmes there are divine raptures and holy meditations about death Iob. 17. 1. My breath is corrupt my dayes are extinct the grave is ready for me He doth not mean an ill savour in his breath but it was an obstruction and stopping in his breath that is he was short-breathed and straitned under a violent disease It is conceived that Job had that disease which is called the Tissick and the consideration of this disease made him think that the grave was ready for him So Heman lay undâ— a violent disease Psal 88. 3 4 5. For my soul is full of trouble and my life draws nigh to the grave I am accounted with them that go down into the pit I am as a man that hath no strength free among the dead like the stain that lye in the grave whom thou numbrest no more and they are cut off from thy hands When sicknesse is in the chamber then death is at the window Diseases are but the messengers harbingers and fore-runners of death in the Prophets phrase Death is come up into our windowes When diseases are in the house then death is at the threshold So Job reckoneth When I lye down I say when shall I rise and the night be gone and I am full of tossings to and fro unto the dawning of the day and then he saith My flesh is clothed with wormes and clods of dust My skin is broken and become loathsome First Vse is to condemn those that when they lye on a sick-bed they hope for life but never think of death their own guiltinesse and their own wickednesse of living doth so fill them with fear and horrour that the thoughts of death are irksome and tedious to them Just like Lewis the eleventh King of France when he lay sick of a dangerous disease he charged his servants and attendants that they should not speak of death in his hearing Many mens bodies are Magazines and Hospitals of diseases who when they are living never think of death though there is but little betwixt them and the grave Second Vse is to those that are healthful and strong 't is true diseases are the immediate harbingers and fore-runners of death in an ordinary way yet you may soon dye though a disease seize not on you As the fruits of a tree do more perish by extraordinary windes and tempests then do stay upon the tree and are gathered by the husbandman So violent diseases may soon kill you though marrow be in your bones and strength in your joynts Paracelsus a skilful Physician he gloryed that if any man would follow his Physical Prescriptions he should not dye any violent death but meerly through age and yet that boasting man before he was forty yeares of age he himself dyed of a Feaver Thus I have done with the first consideration the Reasonablenesse of this I am under a sore disease and therefore I do think of death Secondly the Particularity of Johs speech is to be observed Job doth not stand upon that general conclusion There is no man that liveth but he shall see death Psal 88. 48. He doth not speak in general so but I know I must die From thence observe this point That general Conclusions about death should be enforced upon the soul by particular applications Beloved we should not only have general notions and empty speculations about death but practical and particular conclusions concerning our death such as may lay an awe upon the conscience Thus in the case of the godly said Eliphaz Thou shalt come to thy grave in a full age like as a shock of Corne cometh in his season and then he addes vers 27. Lo this we have searched it hear it and know thou it for thy good General Conclusions that all must dye must be enforced upon the soul with particular applications to turne you from the world to beget in you serious thoughts touching your future and eternal welfare General truths do not carry that force upon the conscience unlesse they are drawn by applicative inference and therefore Ps 73. ult The Psalmist saith not only It is good to draw near unto God but it is good for me The third particular is the Piety of Jâ—bs speech in these words Thou wilt bring me to death Now there are three particulars in it which note Iobs Faith and Piety 1. He doth not ascribe dying to fate and fortune but to the Providence of the most High From thence observe That it is the property of the godly to see Gods band in taking away men by death It was but the dotage of the Heathen that knew not God to ascribe events to blind fortune and it was the corruption of the Chaldeans to overlook the Deity in all fatal events Yet Iob he desired to see and submit to death and to Gods hand in bringing it upon him Thou wilt bring me to death Another thing observable is this I know thou wilt bring me to death It is not a notional and bare knowledge of the understanding but such a kinde of knowledge that is considerate and practical which works upon the affections From thence observe That though all men do know notionally they must dye yet only godly men know it practically and considerately To know practically of your dying consider before hand how shall I do to launch into the eternal gulfe what shall become of me in another world when I leave this Is my peace made with God Is my person justified Am I in a state of grace Now Iobs speech hath latitude in it I know thou wilt bring me to death that is I do so know it that I will provide for it and I will prepare for it and I will lay a foundation for eternal life Solomon speaking of Funeral solemnity saith he It is better to go to the house of mourning then to go to the house of feasting that is the end of all men and the living will lay it to his heart I but all men that do do not lay death to heart they may perhaps talk of death at a Funeral but the living they shall lay it to heart lay it upon the heart as the Hebrew they shall lay it to heart and lay it upon their hearts so Tremelius A wicked man layes it upon his tongue but a godly man layes this truth upon his heart There is none but a godly man that so knowes any thing of dying as to know it so practically affectionately and considerately and so as to do these three things 1. None but a godly man considers of his dying that he dies deservedly he tastes the bitternesse and feels the burden of sin in his diseases and sense of approaching death he considers with himself that it is not a disease that will bring him to his grave but the sins of his
sleep but we shall be changed therefore at the last day they shall not be buried and the grave not the house of all men but those that are then living shall be suddenly carried up to Heaven To this I answer that at the last day though men shall not come to the grave yet they shall be taken up when the trumpet shall sound and shall goe through the fire and they shall in their translation undergoe something that shall be equivalent to a death and to a buriall 2. Lastly we are tied to this decree of death though God be not tied Rom. 5. 14. and Rom. 9. 27. By those places we are to understand all men doe deserve to die though God may exempt some as those that live to see the end of the world from a death as ours is Death is the end of all men and the grave is the house appointed for all living Death hath passed upon all men because all have sinned All deserve to die and even those that are changed at the last day undergo something equivalent to death it selfe FINIS An Alphabeticall Table A ADmiration of mens persons page 22 Affections rather then actions evidence the truth of grace 54 Strong assurance 26 Strong affections 121 Why we should be carefull to preserve our first affections 126 Holy affections arguments of grace 160 Our All to be ascribed to Christ 189 B BAd company a snare 12 Good in bad places commendable 13 Misery to live in bad places ib. We must shun bad company and places 11 Against boasting of our own merit 189 193 None blameable but our selves if we want grace 197 C GOod company 16 Be not content with measures of grace 25 Communion of Saints 29 Reasons why we must not content our selves with a little grace 33 Complaint of our corruptions 41 Little comfort of much grace 49 God will cherish least measures of grace 57 Comfort of grace may be lost 78 Experienced Christians must comfort others 82 Cases of conscience about temptation 92 About corruptions 104 Strong corruptions cōsistent with strong grace 105 Case of conscience about affections 127 Case of conscience about the comfort of grace 128 A man may have grace and want comfort 131 A godly man hath right to comfort 142 True grace is communicative 155 How grace is said to be in Christ 176 Christ is the author of grace 177 Christ commissionated by God the Father to give grace 197 D. BEst must die 4 Dependance on duty 19 Dependance on divine influxe 27 Why there are different degrees of grace 28 Desires after more grace 43 Desires supernatural and active earnest after grace 44 Devils malice and knowledge in tempting us 98 Devil shal never have his wil on Gods people 101 Devil may mar our comfort 139 Divers Christians have divers gifts 148 Of division in the Church 150 Decay of gifts unexercised 151 152 We must not despise the least grace 199 Diseases should mind us of death 202 We should meditate on death 204 And on our particular death 205 Gods hand must be seen in Death ib. Sin cause of death 206 E. VAine excuse of wickednesse 46 Evidences of the growth and strength of grace differ 49 Good example 72 Exercise grace 139 Former experiences comfortable 146 One may excel in one gift and not in another 148 Eminent for grace in great esteem 175 We must have our eye on Christ 192 F FAlling from First love 19 Precious Faith alike in all Believers 36 Frequency in sinning 103 Men of great gifts may fall away 162 Christ a Fountaine 179 All fulnesse in Christ 178 God the Father and Christ one 179 Against Free-wil 186 G. SAving grace unloseable 12 Smallest measures of grace are cherished by God 16 Some of Gods children have but small measures of grace 18 Different degrees of grace 19 A little grace not so useful nor so evidential 34 True grace wil grow 36 We must grow in grace 74 Commands and promises of growth 75 Not to grow better is to grow worse 78 Glory of Gods Attributes seen in succouring us in great temptation 97 God a free agent in giving grace or comfort of grace 134 Glory of grace due to God 141 Though believers have the same Spirit yet not the same gifts 147 Little grace better then great gifts 156 Difference between gifts and grace 157 None have so much grace as they should 168 Glory in heaven proportioned to our grace here 173 It s of the nature of grace to grow 174 Grave is an house 218 H. COrruptions are to humble us 104 Humiliation suitable to corruptions 102 They that have much grace have much cause to be humbled 167 Christ a head 178 What kind of house the grave is 220 I. INjuries to weak Christians 64 Judgement and spiritual knowledge 119 Holy jealousie 136 Indulgence to any lust marres our spiritual comfort 138 Improvement of grace 163 We are justified by Gods free grace and not by grace inherent in us 166 Joseph a type of Christ 182 Joshua a type of Christ 181 Christ gives grace irresistibly 193 We must endeavour to get grace 195 Interest in Christ and then in his grace 196 K KNowledge of the mysteries of the Gospel 83 Weak in knowledge 23 Practicall knowledge 201 Considerate knowledge of death 204 L. SPiritual light in the soule 40 Love of the Word and of the Saints 46 Little grace shall be lasting and shall not be extinguished 54 165 Losse of first love and first affections 106 128 Spiritual lazinesse 138 M. AGainst Popish merit 35 Of the least measure of grace 39 Ministers must use loving insinuations 71 Ministers should grow in grace 72 Mistakes about measures of grace 86 VVe must not measure our grace by our profession or gifts c. 87 Natural melancholy hinders comfort 135 N. NEglect of our callings 21 Some affectionate by natural temper 121 All things new at first conversion 123 O. OLD-age may make affections flag 9 P. WE are not perfect at once 27 66 Gods power can preserve weak grace 31 Purpose of soul to leave sin 40 Promises made to the desire after grace 43 We must labour after perfection 47 Promises must be believed though Providences seem to crosse them 82 Pride checkt by temptations 98 Strong Christians must not presume 101 Professors sins gratifie Satan 105 106 Spirituall pride 109 Pride in our gifts 153 Pride of Papists and Pelagians 185 Christ gives grace proportionably 194 Preparation for death 206 Q. OF quenching the Spirit 137 R. REigne of lust 115 Christ a Root 178 Reproach rowled away from Christ 182 Socinians enemies to the Righteousnesse of Christ 183 Rest in the grave 212 S A Note of sincerity to be good in bad places 12 Signes of weak grace 20 Spiritual failings and sins 21 A scrupulous conscience ib. God wil not try us beyond our strength 38 Christians have a strong God a strong Saviour strong promises 53 God sees the least sin in believers 62 Satans Sieve