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death_n	day_n	dead_a	life_n	5,803	5	4.5981	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93382	A sermon preached before the Honorable House of Commons, at their monethly fast, May 29. 1644. By Peter Smith Doctor of Divinitie, minister of Gods Word at Barkway in Hertfordshire, and one of the Assembly of Divines.	Smith, Peter, d. 1652? or 3?; England and Wales. Parliament.	1644 (1644)	Wing S4142; Thomason E52_24; ESTC R9534	45,343	53

a good Master to him But put forth thine hand now and touch all that he hath and he will curse thee to thy face Vers 11. And when the Lord was pleased to deliver all he had into his power and suffered him to strip him of all that might be comfortable unto him and afterward enlarged his Commission and gave him leave to smite his body with sore Biles from the sole of the foot unto his crown Chap. 2. 7. even then the Devill found to his confusion and Gods glory p Iacett in storquilinio cui prius somnuns capere licebat in purpura ut liquido constet eum Dei gratuitum non mercenarium esse cultorem Mur. not in Sen. that when Iob lay upon the dunghill who was wont to lie under his coverings of Purple and Scarlet that he was not a mercenary but an ingenuous and free servant of God So that God in this respect will gain glory to himself from the sad sufferings of his Saints 2. It manifestly appeareth that saints are added to the church daily and so great honour unto God by the examples of the patient sufferings of his faithfull Martyrs Take my brethren the prophets for an example of suffering affliction and of patience c. Iam. 5. 10. For if when ye do well and suffer for it ye take it patiently this is acceptable with God For even hereunto were ye called Because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. 20 21. Thus the people followed to see the Martyrdome of that glorious Martyr Cyprian and considering his constancy cried out q Moriamur simul cum sancto Episcopo Pont. in pass Cypr. Let us also die with our holy Pastour and Iustin Martyr affirmeth of himself that he being trained up in the Schools of Plato's Philosophy applyed himself to the knowledge of Christ r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apol. 1. by seeing the patience even to the shedding of their bloud in the Christians in that age And Theodoret sheweth how in this case it was as in the felling of woods There are many more shoots spring forth then there are trees cut down s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Cur. Gr. aff Ser. 9. and the bloud of those that are cut down is but as a watering to those young ones that shoot forth Thus some are put to it to t Quidam dura patiuntur ut alios pati doceant Sen. endure heavy things that they may teach others to endure the like Thirdly the Lord is pleased to dispose so of his servants that when they are sunk deep in sorrows he may exalt the glory and Majestie of his power in drawing them out of the pit u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Rhart He casts them into extremities that he might save them out of such doubtfull dangers The blinde man in the Gospell to whom our Saviour gave sight was so borne to that end that the works of God might be manifested in him Iohn 9. 3. He suffered Lazarus to lie four dayes dead Iohn 11. 39 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas Sel. de Laz. that his power might be the more seene in raising him and restoring him to life He can bring life out of death out of warre peace and reformation out of the greatest deformity and confusion When the Israelites were forced to those straits being y Inter mare bostes inter un●● gladios between their enemies and the Seas between the swords and the waters and the Mountains being on either side that they knew not what way to take Moses then bids them stand still and see the salvation of the Lord Exod. 14. 13. and accordingly they saw it as the story sheweth Thus Gods honour is most advanced when his people are at the lowest Secondly the Lord also turneth the crosses of his people into crownes and they make also for their glory that they may see how he of very faithfulnesse causeth them to be troubled 1. For first the readiest way to heaven is by weeping crosse Christ who came down from thence could find no other way thither againe as he sometime said himself Ought not Christ to suffer these things and to enter into his glory Luk. 24. 26. And thus taught Paul and Barnabas Act. 14. 22. That we must through much tribulation enter into the kingdome of God To which also agreeth that of the Apostle Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth Heb. 12. 6. God deals not with his children as many foolish parents do with theirs who z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their fond affection to them find cause at length not to affect them at all For if ye be without chastisement then ye are bastards and not sons Heb. 12. 8. If the Lord say once I will make my fury towards thee to rest and will be no more angry Ezek. 16. 42. a Nunquam magis irascitur deus quam cum non irascitur Bern. thou maist take it so as if in plain termes he had told thee I will withdraw my love from thee and will never more be pleased with thee His fatherly correction keeps off the severitie of his judgement fits thee for mercy and by consequent for heaven too It is I confesse a sight for heaven onely * Pium pauperem in sinu divitis Aug. A godly poore man lying in a rich mans bosome And this is the meaning here Lazarus who after his sufferings here on earth was by Angels carried into Abrahams bosome Luk. 6. 22. Secondly as afflictions to such are a way to glory so they work a proportionable reward in glory If the damned lye so orderly in h●ll that it is easier there for some then others then surely there is no lesse order observed of God in heaven but as some shall shine as the firmament so others as the stars in the firmament for ever and ever Dan. 12. 3. And one starre differeth from another starre in glory 1 Cor. 15. 41. It should seeme otherwise by that parable of the labourers in the vineyard to every one of which was given his peny neither more nor lesse come he sooner or later b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. which may be thought unequall The School-men therefore would have us to conceive c Denarius unus differentia claritatis P. Lumb Sent. lib. 4 Dist 49. that though every man had a peny yet one mans peny was brighter or better silver then another that is the one may have a more cleare vision of glory then another And why may we not much rather take his judgement who conceiveth d Etiam labores in praemio mimorandi Magal in Cart. Mos that the work of those who bore the heat and burden of the day is reckon'd in their wages and their pains accounted as no small part of their payment it being an

Afflicted or not afflicted let us pray Merry or not merry let us sing Psalmes And I beleeve it was not said amisse by that great Divine * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Nag● Singing and praying are in every season seasonable But when we have said all we can we must acknowledge that for every work there is an appointed time and every thing is most pleasant and beautifull in the fittest season of it There is a time to mourn and a time to rejoyce How shall we sing the Lords song in a strange land Psal 137. 4. If Danniel could not sing the Lords song in that captivity there spoken of Daniel I am sure could pray unto the Lord then and that most fervently Dan. 9. 4 c. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryside Orat. hom 1. Nay he chose rather to die saith Chrysostome then to be deprived of the use of this holy Ordinance This Psalme hath taught us how to addresse our selves to God according to his minde and our necessities and occasions at all times and in every season when we are in trouble to crie to God as in the Text and when delivered to call upon our selves and others as in vers 8. O that men would praise the Lord c. Vse 1 1. The use of this point may be first for exhortation and to excite us to blesse our gracious God who hath not onely given us leave to approach into his presence with our worthlesse sacrifices of prayer and praise but hath been pleased to direct us how to honour him how to seek his face That one place Psal 50. 15. may serve our turn added to what you finde here in this Psalme Call upon me in the day of trouble I will deliver thee and what then requires he of us and thou shalt glorifie me And Secondly let us here be instructed to be acquainted with these wayes of God and to be ready to turn our selves to him as he shall turn or change his hand to us z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. active in every holy duty God hath directed us and all for our good We may justly fail of our desires if we fail in these performances especially being so exactly taught and that by such a teacher Obser 3 3. There is yet one Observation more which I would offer to you and that very briefly touching the two verses here so oft recited It seems all repetitions even in prayers as well as praises are not condemned nor will fall under that prohibition of our Saviour Matth. 6. 7. But when you pray use not vain repetitions as the Heathen doe There are repetitions which are not accounted vain Blinde Bartimeus cries after our Lord Christ and again in the same words Thou Son of David have mercy on me Luke 18. 38 39. Yea and our Lord himself in the dayes of his flesh when he offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared Hebr. 5. 7. even then as appeareth in the Gospel he prayed once and again and a third time * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying the same words Matth. 26. 44. Vse This serves to comfort such as are of weakest abilities to expresse themselves in prayer God lookes not after elegancy or variety of words or phrases when thou comest to powre out thy soul before the Lord in some request thou hast to make unto him resolving not to let him go untill he blesse thee though asking the same thing thou art enforced to use the same words often but with renewed breathings of the Spirit thy prayer shall be as well accepted as if with much variety of language thou wert able to set forth thy suite to God Vain bablings such as are found in formall Liturgies had such superstitious veneration of too many and called The Divine service either for the excellent divinity thought to be in them or that the Divine Majesty is best worshipped by them such I say justly may be ranked with the follies of the Heathen as when the Minister whose Office it is to be the peoples mouth to God in publike shall onely propound things to be prayed for and then the people twenty times shall say We beseech thee to hear us c. we beseech thee to hear us c. onely out of formality and without devotion as we know it hath been practised God is a Spirit and as he heareth without ears so he looketh not much after thy tongue or words whether plaine or polished whether the same or varied a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ma●● Hom. 33 it is the heart the minde the spirit that he requireth both in prayers and praises I fear I have detained you over long in these few observations I come up now more closely to the Text it self Then they cried c. In these words we finde three things remarkable first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condition of Gods Church and people trouble and distresses Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practise and the exercise of Gods people in this state Then they cried unto the Lord. Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their successe and the good issue of this practise And he delivered them c. Doctr. 1 1. In the first place touching the condition of Gods Church you may observe That the condition of the Church or it s most usuall lot is to to lie under sorrows and afflictions I say most usuall For I will not saith God contend for ever neither will I be alwayes wroth for the spirit should faile before me and the souls which I have made Isa 57. 16. But as we say of the severall Callings and Trades of life this man professeth such a Calling and that man another and as the Poet said of Hermogenes b Et quamvis ●a●et Hermogenes Cantor tamen Though he hold his peace peradventure being asleep yet hee 's a good singer and a Musician by profession so say I of the people of God their trade of life is suffering and as Iulian told the Christians when they complained of his cruelty c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is your profession to endure tribulation Though they may have some short refreshings now and then and d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. some fair dayes though such commonly prove but as we say weather-breeders This truth appeareth from all Stories of the Church Should I begin where even now I left at Noah should I recount the lives of Abraham Isaac Iacob Ioseph and all their posterity Aegypts captivity and their long travails in the wildernesse should I remember but the sufferings of our primitive Martyrs since the Gospel and of later times you would require no other proof of what I said touching the usuall portion of the Saints in this pilgrimage As the lilie among thornes so is my love among the daughters Cantic 2. 2.

Sen. Trag. they that prevent not this sinne what they can shall all hold up their hands at that terrible barre together without repentance and endevouring better especially being convinced of the fault I cannot break off yet till I have freed my soule in discovering that improvement men have made of their old swearing by their forswearing or false swearing or equivocating in their oathes and protestations and solemn vowes and covenants which being rightly and religiously performed are an acceptable service unto God and an ascribing honour and glory to his Name A spirit of Atheisme I feare runnes through the Land and the good Spirit of God is much provoked by it that our late solemne Vow is taken by many who putting what sense they please upon it think so to delude the Lord while they cheat their owne soules And others goe downright to it without any more adoe then that this is the way to save their goods or to secure their persons when their hearts are most malignantly averse from what they sweare The heathen themselves will rise up in judgement against such who ever had an oath in the greatest u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. apud Iam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dreadfull reverence If any such be present let them but consider that place of Zach. 5. 1 2 3 4. where the Prophet sets forth his vision of the flying roule or book of 20. cubits long and 10. cubits broad wherein were all those curses that come swiftly into the house of him that sweareth falsly and where it shall remain till it consume it I remember Chrysostome following the Greek version reads not a flying book but a x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag flying hook or sickle whereby saith he appeareth how unavoidable the curse shall be that shall pursue the false swearer and him that breakes his oathes and vowes For had he said y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 15. ad pop Antiochen Et siquis primo perjuria celat Sera tamen tacitis poena venit pedibus Tib. a flying dagger haply a man might have avoided it but when he tells us of an hook or sickle gotten about the neck there 's no escaping such a weapon Remember what the Lord saith Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God thou shalt not be slack to pay it for the Lord thy God will surely require it of thee and it would be sinne unto thee I shall no longer detain you in this sad discourse touching the things which I conceive now incense God against us and must provoke us as we desire deliverance from our trouble and distresses while we pray and seek the Lord to humble our selves for these and all such crying and outragious evils Thus much may serve for this use of direction and for this second generall Doctr. 3 3. And so I come to the last point observable in this Text which I called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good successe the Church hath by her prayers to God in those words And he delivered them from their c. From which words plainly ariseth this Doctrine Deliverance from distresses is from the Lord. The troubles and distresses of the Saints of God here in this pilgrimage which is nothing else but a miserable absence from God for a season are many and various their whole life being like Ezekiels book z Scriptus in 〈…〉 written within and without and nothing else written but Lamentations and mourning and woe Ezek. 2. 10. Perplexities both of mind and body in ward and outward do accompany them daily The Lord is pleased sometimes to write bitter things against them and to make their life very uncomfortable to them through the anguish of their soule● The spirit of a man will sustain his infirmities but a wounded spirit who can beare It hath caused many to cry with Iob Chap. 7. 13 c. When I say my bed shall comfort me my couch shall ease my complaint then thou scarest me with dreames and affrightest me through visions so that my soule chooseth strangling and death rather then my life When through temptation they begin to thinke and say that God hath wholly left them and forsaken them and complain as one should of a deare friend deserting him Loe he goeth by me and I see him not c. Iob 9. 11. whereas he had wont to set his heart upon me and to visit me every morning Iob 7. 17 18. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Alex. in ●o● cap 2. There being nothing in the world so sad unto a child of God as to be so neglected by his heavenly Father I remember somewhat of Augustine to this purpose If God should say unto me goe thy way sinne as much as thou wilt I will not punish thee for it c. But thou shalt never see my face b Nunquam mecum eris or thou shalt never be with me He seemes to make it even the worst of all punishments For as the Psalmist saith to God In thy presence is life And again If thou hidest away thy face we dye Now when this shall be our case this our trouble and distresse where shall we seek or hope to find deliverance but in God alone His countenance estranged hath made the wound and a cast of his countenance is able to cure all again Lord lift thou up the light of thy countenance upon us and we shall be whole Deliverance from inward sorrowes is then from God alone And the like must be acknowledged of all outward troubles Shall there be evill in a City and the Lord hath not done it Amos 3. 6. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyr. Alex. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damas Orth fid lib. 4. cap. 20. He meanes not malum peccatorium the evill of sinne there 's no such evill from the Lord but malum ultorium the evill of punishment as Tertul. speakes And this is properly from God what or who ever be the instrument I make peace saith God and create evill Isai 45. 7. We when Gods hand is upon us correcting us for our sinnes by some or other whom hee is pleased to use as his rod or scourge usually reflect upon these instruments and like as children d Qui se ceciderint terram verberari volunt Seuec. when they take a fall as Seneca observeth cry out to have the ground beaten so we fall foule upon such secondary causes never considering either the Lord who makes use of them at his pleasure or our own evill wayes which provoke God against us When Shimei cast stones at David and cursed him So let him curse said he because the Lord hath said unto him Curse David who shall then say Wherefore hast thou done so 2 Sam. 16. 10. But did God command him then I answer There is a three-fold command of God observable 1. There is the mandate of his