lesse he is beloved of them and doe wish from their hearts that hee might not live amongst them but do labour to make him weary of his life by vexing him casting many times the very name of a Priest as a terme of reproach upon his face the abundance of this Manna and bread from Heaven makes them to loath it and the Messenger that brings it The reasons of both 1. Because such men feele not their sin nor their misery for sin 2. Nor tast the comfort sweetnesse and power of grace 3. Nor doe consider that Presbyters are GODS hands to conveigh graces to them hence do these fellowes scorne them in their hearts and so have as it were a brand set upon them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists irreligious persons and despisers of CHRIST as that ancient and holy Father Ignatius phraseth them Fourthly this consideration that the life of a good Pastour is more profitable then his death should put us in mind of a duty to mourne and grieve for the departure of an eminent member in the Church GOD is not like to the Persian Kings in whose presence no mourners were suffered to come but godly mourners are alwaies welcome to GOD. See the practise of this duty but in one example the devout men that buried Stephen made great lamentation over him though Stephen was a Martyr and which was his honour the first Martyr too and if I well remember a Martyr saith if there be any way to heaven on horsebacke it is by Martyrdome yet did devout men make great lamentation over Stephen See the bowels of men indued with GODS Spirit they are full of affection full of tendernesse so that the streames thereof do overflow the banks and good reason they have fewer friends remaining and fewer helpers fewer prayers are made unto GOD and fewer remaine to whom they may doe good and from whom they may receive good And according to this present occasion let us practise a duty which we owe in regard of our deceased brother even to mourne away with that Stoicall opinion which allowes not their wise man to sigh or change countenance at any crosse accident this neither sorts with religion nor reason No we have cause all of us to mourne not you only of this Towne but your neighbours round about you nay this whole Country and say as Elisha to Elija my father my father the Chariots and the horsemen of Israel he by his fastings often and extraordinary prayers often hath stood in the gap and mightily wrastled with the LORD to keep away judgements and like another Elijah hath left his mantle or Dorcas her garments for the poore some godly works the fruits of a sanctified heart and braine behind him and many no doubt are strangled in the wombe by his death which shall never see light Touching the beginning of his studies they were not so commendable as could have beene wished he was tainted by his Schoolemaster in his youth and continued a Papist in heart at Oxford certaine yeeres and resolved with one Anderton his schoole-fellow to have gone to the Seminaries beyond the sea but GOD happily crossed that designe and effectually calling him to the sight of his sins and the light of his truth drew good out of that evill and taught him so much the more to detest Popery and to discover hypocrisie and dissimulation in GODS worship and in ordinary conversation above the ordinarie straine of Writers How industrious a student he was in the University his many note bookes left behind him will beare witnesse and how well reputed he was for his learning as his other exercises so his publike disputations before King JAMES will testifie But Learning is nothing Industry is nothing to be praised before GOD without grace grace hath the preheminence and gives the luster to all the rest the LORD enriched his heart with a great measure of grace hence is it that his life was unstained and without reproofe though he was not freed from infirmities yet he was from crimes Hence it was that he was so laborious in his Ministery a true student he was all his daies as appeares by his library though great yet very few bookes in it which were not read over and noted in the margent and he attained that high straine of grave eloquence familiar to him scarce imitable by any others you were twise a weeke ordinarily fed with Sermons and Catechismes and with the Exposition of Scripture on Holy daies which would have beene acceptable wholesome foode I am sure to the most learned auditory of the Land And though he was so great a Clerke and so famous yet was not he ambitious nor sought great matters for himselfe and he doth beseech an honourable Knight to whom he dedicated his last booke and all others in him to doe him that favour nay that right nay that honour not to conceive that he had a thought that way His heart was set on the right object and the bent of his study was for matter of Sanctification both of himselfe and of his hearers for himselfe he could professe and O that all Priests and Pastors could do the like he did I say professe to his comfort on his death bed that he never taught any godly point but he first wrought it on his owne heart towards others he was a powerfull instrument to batter the kingdome of the divell he was a downe-right Preacher and spared no sins he made many an unconverted sinner to quake and to tremble at his discourses as Felix did at Pauls and cast them into a strong fit of legall humiliation he was an instrument to pull many captives out of Satans snares many of you can step forth and say he was my spirituall father he had a searching Ministery to discover the hidden abominations of sin to strengthen and increase the graces of those that did stand to quicken those that languished many have cause to blesse GOD for him and do owe even themselves unto him as Philemon did to Paul From this spectacle before our eyes all of us may learne something for our imitation doth any one prophane GODS ordinances by a dissembled religion let him forsake it and flie from it as from a serpent for I speake to the glory of GODS mercy turning his face from Babylon to Ierusalem so did our deceased brother doth any one walk before GOD with an upright heart let him hold out to the end run his race and finish his course both in health and sicknesse for so did our deceased brother A great man great in worth is fallen in our Israel there will be a great losse of him his wife shall find the losse of a gracious husband his children shall find the losse of a gracious father his sheep shall find the losse of a gracious shepheard we of the Ministery shall find the losse of a grave learned a gracious brother the devout
only some generall heads of severall points without any large amplifications and leave them and the rest to your private devotions Death will unavoidably surprise us Which is a resolution or dissolution of this exquisite frame of man it is the dissociation of parts united together it is the taking away the structure and the fashion of this house of clay We must needs die and then we are as water spilt on the ground which cannot be gathered up againe as the wise woman of Tekoah spoke to the King No man hath power over the spirit in the day of death neither is there any discharge in that warre all must fight with death and death will conquer all our soules and bodies now met together in this neare conjunction though deare friends must be separated each from other untill the day of the generall resurrection and keep them now as charily from dangers as we can yet will these earthen brittle vessells be broken asunder which all sorts and ranks of men are bound to looke for at all times Surely men of low degree are vanity and men of high degree are a lie to bee laid in the ballance they are altogether lighter then vanity a marvellous debasing of all men Let men be put in one end of the ballance and vanity in the other and the Psalmist doth assure us that vanity will weigh downe man and man is lighter than vanity it selfe Iob sets out his life by comparing his daies to a swift ship and to an Eagle that hasteth to the prey yea and hee further saith they are swifter than a post then the birds in the ayre the ships on the sea the swift post on the land all these do proclaime and preach a Sermon to us of our mortality and that this lamp many waies may be extinguished experience sheweth us that death puts no difference the young do die as wel as the old the strong as well as the weake the Kings and Counsellours of the earth as well as beggars the Physitians themselves as well as their patients and death is hastned by infinite diseases whereunto all the living are subject and these are within us and a thousand accidents to further death without us and which is the foundation of all our evils by our own sins whereby we do provoke the LORD of our lives to anger and do walk every day over a mine as it were of gun-powder subject every moment to be blowne up by the LORDS displeasure and S. Cyprian excellently sheweth the declining state of the world how the strength of the husband-man in the field of the marriner on the sea and the souldier in the camp is weakened canos videmus in puer is and it is well for us that our lives are shortned and that our daies do not ordinarily attaine to the tenth part of those that lived before the floud and that both in regard of the wicked and the godly First touching the wicked to represse their outrage and impudencie in sinning this very thought that they may die ere long and cannot live very long in reason should abate their violent and exorbitant courses if they are transcendently wicked now when death is at hand what Nimrods would they be if they had in the ordinary course of nature eight or nine hundred yeares before them to live in If their damnation now shall be most dreadfull how much more intollerable would it then be the number of their sins adding fuell as it were to the fire of hell and the LORD in justice measuring out to them a proportionable degree of vengeance to their sins hence will their accounts be so much the easier and their stripes so much the fewer And this makes likewise very much for the exceeding comfort and good of distressed Christians infirmities temptations poverty reproaches griefe of passion for their owne and of compassion for their brethrens miseries are a great burthen to them how much heavier would it be if this burthen was to presse them down many hundred yeares together this much allaies their sorrow that all these evills are but as clouds which soone ride away or as a tempest though violent yet not permanent a sharpe yet but a short winter here is our Scripture comfort the time to beare them is but short This consideration of our mortality should in reason move us to seek to Heaven for helpe that we may effectually remember our condition the holy servants of GOD our presidents herein have prayed to the LORD for this purpose thus did Moses teach me to number my daies thus did David make me LORD to know mine end in their blessed steps let us tread and their example let us follow it is a wonder that we should need to be remembred hereof that we should be such strangers in the world but there is need of that proclamation still to sound in our eares all flesh is grasse and the beauty of it as the flower of the field were we indeed as Adam was at the beginning of the world who saw no spectacle of death before his eyes wee might have som probable excuse if we thought not of our departure but what can we alledge for our selves when we have had the experience of all ages Go into any part of the world and aske them in the Prophets words your fathers where are they and doe they live for ever Even this place and this meeting doe preach unto us our mortality Where are those Epicures in Esay which promise to themselves continuance in their desperate waies To morrow shall be as this day and much more aboundant nay and which is more abominable doe take occasion by the shortnesse of their lives to eate and drinke because to morrow they must die Come on therfore say they let us fill our selves with costly wine and ointments and let no flower of the spring passe by us let us crowne our selves with rose-buds before they be withered let none of us go without part of our jollity let us leave tokens of our joyfullnesse in every place for this is our portion These sinners are likely to see the daies when they shall wish themselves toads serpents or any loathsome creatures rather then men and women and yet as desirous as they shall be of that exchange of their estate they shall not have it but shall remaine wofull men and women for ever This Doctrine serveth likewise for the reproofe of those who neglecting principally to depend on the immortall GOD do sinfully relie on others which are mortall like themselves thus the Subject relieth on the Soveraigne the servant on his Lord and Master the wife relieth on her husband and the children on their parents and all this is done contrary to our duty Trust not in Princes nor in the sons of man and why so There is no helpe in them their breath goeth forth and they
death where is thy sting they may take this all-devouring serpent without any hurt at all into their bosomes they that have their debts paid dare go out of doores and are not afraid to meet the Sergeant they dare looke on death and welcome him as the King of heavens officer to give them possession of an everlasting-inheritance wee feare our friends when they have a vizour on their faces but put it off and we rejoyce in them Excellent was the speech of S. Ambrose to the Nobles of his city which with threats and flatteries were sent to him by the Count Stilico to perswade him to pray unto GOD for the continuance of his life which when the holy Bishop heard he answered divinely J have not so lived amongst you that I am ashamed to live longer nor am J afraid to die because we have a good Lord. Doubtlesse had we beloved brethren as much faith on earth as there is joy in heaven we would not be afraid of death this is the narrow passage betwixt this life and our countrie on this side the bridge we have many troubles many sins many feares many temptations of the Divel which should make us think the worse of our lives and very willing to leave them but on the other side we shall be freed from all trouble from all sin from al molestation of the divel and shall be filled with all the joy our hearts can possibly desire So that hitherto we may apply Sampsons riddle Out of the enter came forth meat and out of the strong came forth sweetnesse Secondly this may serve to moderate our excessive mourning for our friends which die we hope in the LORD David exceeded in his sorrow for Absalon and was there not a cause He did not so at the death of the infant Let us rejoyce Saint Chrysostome saith for the just both living and dead because they are happy let us not in an unseemely manner bewaile them by pulling off our haires baring our armes tearing our faces or putting on mourning garments so saith the father and I say happy are they which have exchanged a base earthly tabernacle for a princely Pallace sorrowes for joy and earth for heaven and me thinkes our blessed brother now deceased if he had intercourse with us mortall creatures would say to his deare wife lying in her teares children and friends as our Saviour did to those pious women that followed him Daughters of Ierusalem weepe not for me but weepe for your sâ—lves you know my fastings my meditations my watchings and know you brethren that godly Ministers do purposely watch and meditate for you when you are or would be a sleep You know my griefe for my owne calamities and for the calamities of GODS Church and by your owne experience you may know what sharpe combats I have had with that raging enemie the Divell and what wounds I have received in the conflict now do I feare no perils on the land or sea no perils in the house or in the field now am J victorious over Satan and have trampled him under my feet and now he hath nothing at all in mee and now am J crowned with glorie and would you my deare friends be so unkind to me to wish me alive againe and to run the former hazards Kings and Queenes are willing to marrie their daughters to forraine Princes and never looke to set their eyes onthem againe and should we mourne too much for his absence and not rather rejoyce with him for his happier estate then this earth can afford When Iacob heard that his beloved Ioseph was alive and governour over all the Land of Aegypt his fainting heart revived no lesse ought the consideration of the glorie of departed servants of GOD cheere up our drooping and sad hearts for them and excite us to desire the fruition of the same glorie And this is my next point to be handled I desire saith S. Paul to be dissolved and to be with CHRIST It 's the fore-sight of heavenly glory and being with CHRIST that makes a man desire to die Some men indeed would die because there is nothing in this world for them to expect but miserie and shame and these do little lesse sometimes then call for the rocks to fall upon them that they might end their wretched daies as Iob saith they long for death and dig for it more then for hid treasure which rejoyce exceedingly and are glad when they can finde the grave this motive swaied not Saint Paul but onely this that he might be with CHRIST I grant to desire death simply as death is against the Law of GOD and the law of nature death is our enemie and is not from GOD creationes by creation though it be truly from him ultione to revenge the sins of man saith Florus de praedest or as others say it is from him ordinatione because in justice he ordained death corporall as one part of the punishment which was due for the sinne of man and hence our Saviour CHRIST himselfe who knew no sin at all viewing death as it is in it selfe considered declined it let this cup passe and so did Saint Paul too we will not saith he be uncloathed the parting of these good friends body and soule without some further end is a grievous separation this harmelesse innocent nature teacheth and as death is further a meanes to cut off all possibility to profit others and to helpe the poore Church of CHRIST with our labours â—â—…us piety and grace may move them to pray with David LORD let my soule live These cautions are premised to prevent mistaking in the point but now which is to my purpose Consider death as it is a way meanes to bring us to the presence of CHRIST so it may be holily desired our Saviour CHRIST who said let this cup passe said also as his death was our life I have a Baptisme to be baptized withall and how am I pained till it be accomplished and nót only I Paul but we that are faithfull that are in this tabernacle do groane earnestly ver 2. not for that we would be uncloathed but cloathed upon that mortality might be swallowed up of life and after we are willing rather to be absent from the body and present with the LORD It s the love that a child should be borne into the world not the love of paine that makes the mother desire the travell in child-birth excellently saith Saint Basil properanti ad coebestem paetriam c. to him that makes hast to the countrey which is above the stay in the body is more grievous then any paine or any prison and it is said that Peter and Andrew welcomed their crosses as they were wont to doe their dearest friends and imbraced them in their armes and saluted them with kisses of peace Ignatius encouraged wild beasts to devoure him that he might be
the having saving graces in truth that assures us of GODS gratious acceptation of us in this world so doe they also by GODS free promise obtaine reward in heaven instantly upon the dissolution as Saint Cyprian spoke to Demetrian us though a blasphemous Ethnick that if he would at the end of his life pray to GOD for the pardon of his sins beleeve and confesse him he should be translated sub ipsa morte to immortality why not the soule being purged clearely from the impurity and staine of sin by the completion state of grace which gets full dominion in the very moment of her departure out of the body as Alexander Halensis Durandus and other learned Schoolemen have resolved and it is not defined in that Church whether the deordination of the will and whether vitious affections as too much love to wife and children remaine in the soule saith Estius yet doe we grant this to be true that the more gracious any man is in this world the more is he now respected of GOD the more glorious shall he be hereafter The point it self is clearly proved by the New Testament There is no condemnation to such as are in CHRIST JESVS None and therfore not to purgatory paines For the name damnation extendeth to Purgatory saith Th. in 4. Senten dist 45. q. 2. Sixtus Senensis l. 6. Annotat 47. No condemnation saith the Apostle yes that there is damnation to the fire of Purgatory saith the Jesuite Malon Whether will you beleeve againe Wee know that if the earthly house of this our tabernacle shall be destroyed we have a building not made with hands but eternall in the heavens S. Chrysostome rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when to note the time immediatly after death he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have not I know not after how many years we shall have which may further appeare by the Apostles scope which was to administer consolation to the afflicted as appeares by the end of the former Chapter that they should after death goe to an eternall house statim post mortem acquirenda forthwith to be possessed after death as Estius sheweth out of Photius Anselme and Thomas which else could be but small comfort unto them if they believed they should be detained in a fiery prison farre hotter and more intollerable then any punishment in this world can be and that the soules of the faithfull were in a state of happines before the Ascension of CHRIST into Heaven is cleare though neither they nor the Angels were so happy for degree as after the incarnation of our Saviour is generally concluded and by cleare demonstrations confirmed the point I say is cleare I build not my faith on the book of Wisdome though it binds Papists to the beliefe thereof that saith the soules of the righteous are in the hands of GOD and there shall no torment touch them no torment then not the torment of Purgatory but behold a crystall streame which is able to quench the flames of Purgatory if a wicked man will turne from all his sinnes c. he shall surely live he shall not die all his transgressions that he hath committed shall not be mentioned to him How doth he not remember if he doth so severely punish that it passeth the imagination of man to conceive the greatnesse thereof can there be a back reckoning for that which shall never be remembred and saying that not a few but al his sins shall be forgotten will he yet punish them to satisfie for any sins at all and is it not an easie thing unto the LORD in the day of death to reward a man according to his waies Call you this a reward for a good man to be thrust into a place of torment this present life is a time of working striving running sowing and godly living after death is the time of reaping of receiving wages garlands and crownes an unjust thing it is to detaine the labourers wages which reason I suppose is as strong against Purgatory as against those Armenians whom our Adversaries do worthily confute and how is it imaginable that if he good in the old Law supposed then dead went first to torment that they did not tremble for feare of death how could they as they did depart in peace and how is it imaginable that GOD who appointed sacrifices for all sorts of sins and pollutions should appoint neither expiation nor sacrifice nor satisfaction to be made for the soules of the dead surely there appeares not to us any token of any such thing and therefore we may fairely conclude that all the soules of the righteous then were translated into a state of happinesse This Doctrine being thus briefly cleared we may from hence draw many conclusions Hence it followeth that the soule dieth not with the body as the Sadduces that pestiferous sect amongst the Jewes did damnably maintaine for as they denied the resurrection and the being of Angels so did they say there was no spirit no spirituall substance at all saith Scaliger which without all doubt is the truth in the judgement of Scultetus so grosse were these Sadduces in their apprehensions and as a wicked branch of this sottish stock of Sadduces there sprung up certaine Arabians which held that the soule perished together with the body as witnesseth Eusebius A fit doctrine for enlarging the kingdome of the divell but that the soule is immortall my Text proveth how else could it part from the body and be with CHRIST unlesse it was a seperable substance sith the body is not with CHRIST till after the generall resurrection whence is there is naturall confcience that accusing power for sin that feare of wrath but from this principle that the soule is immortall never make any question of this when thou diest thy soule which is thy better part dieth not but is taken out of thy body as a candle out of a lanthorne and immediatly placed either in blisse or in torment Hence may we in the second place conclude against the Anabaptists and Socinians which though they went not so far as the Sadduces to deny the resurrection yet did these fantastiques dreame that the soule sleepeth till Doomes day and is in a state of incensibility like some creatures in Winter insecta till they be quickned and revived by the heat of the Sun so they of soules till they be raised by the power of the LORD at the last day but how then could Saint Paul be with CHRIST but to say no more against these silly dreamers I proceed In the third place that conceit also falls to the ground which prevailed with many of the antient Fathers and with some later writers that the soules of the righteous see not GOD till the last day but are kept in certaine receptacles in expectation therof
affection to die and assurance of being with CHRIST when thou art dead then dost thou labour for the true sense and feeling of thy reconciliation with GOD and dost make thy peace with thy brother whom thou hast wronged by word or deed if thou lookest to see the face of CHRIST the righteous Judge with comfort thou wilt abandon foolish shame and fond selfe-love thou wilt make restitution and returne goods in thy hands to the right owner thou wilt not suffer sin to lie upon thy soule nor let thy furrowes in thy field to cry out against thee nor by proportion the stone and timber of thy house to complaine of thee Zach 5. 4. for this would bring a curse to consume them thou wilt often make thy reckning even with thy GOD for this makes friendship durable if CHRIST be gone as he seemes to be at some time from his children thou wilt seek for him sorrowing as Mary his mother did and thou shalt in GODS good time find him in the Temple as she did I mean in the use of his holy ordinances Thirdly alwaies be vigilant and watchfull this spirituall watch is nothing but the carefullnesse of the soule to keep spirituall graces in their vigour and activity and though GOD hath appointed watchmen over us yet hath he not appointed watchmen for us their watching is not in our stead to give us leave to sleepe but it is to keepe us waking what I say to you I say to all Watch. And very good reason You know not saith our Saviour what houre your LORD will come and our drousie disposition will be soone rocked a sleepe by Satan who besprinkles the temples of our head with his spirituall opium of wicked motions and suggestions if we do not lawfully strive against them take heed least thine owne corrupt heart the greatest enemy thou hast beguileth thee not be prudently vigilant to descry dangers before they come to prevent all occasions whereby thy happy estate might be lost the dumbe beasts as Oxe and Mule that are without understanding will not come neare the place where they have escaped danger and shouldest thou adventure to the hazard of thy soule in knowledge be not like the horse and mule in avoiding dangers be like them Consider the Divels policy he is a theefe a beggar may safely passe by him his aime is to rob the wealthy passenger rub thine eyes often frequently ransacke thy heart keep GODS feare fresh in thy soule Iacob could not sleepe when he heard of Esau his comming against him and Sampson had little list to sleepe in Dalilaes lap when he heard the Philistins were comming on him delight in the society of the Saints good company keepes us waking all these are soveraigne helps to keepe us spiritually watching Fourthly often meditate on death die as it were daily in the disposition of thy soule and preparation to death forgetfullnesse of death makes life to be sinfull and death to be terrible as a destroying Lyon whereas the sight of savage beasts is not terrible to those that converse with them looke on death as on the Sun in an opticke glasse though it be far off yet it seemes neere at hand and so in truth it may be neere us being as a pit covered with snow into which wee may suddenly fall that which many carrie in their rings carrie thou in thy heart memento mori be like to those that in their life time had their scpulchers in their gardens and places of pleasure and that they might be mindfull hereof some had dead mens skuls before their eyes in their most delicious banquets by so doing we should prevent a great deale of sin it would be as a bitter pill to purge out many noisome humours and prove that we are truly wise alwaies ready for death it s an excellent thing when death approacheth to have nothing else to do but to die Fifthly it is a comfortable signe if thou dost heartily pray to GOD for this very end as the Saints of GOD have done prayer is our best guard when we are at home and when we are abroad GOD will not denie our suits made in CHRIST his name because this was one benefit which CHRIST merited for us Alas what else should we do when we are every day for ought we know going to judgement should we not intreat the Judge to pardon us should we not with sighes and sobs cry continually unto him to be mercifull unto us Hier. reports in the life of Paul a Disciple of Anthony the first Monke and that not simply for devotion but to avoid persecution that this religious man was found dead kneeling upon his knees holding up his hands lifting up his eyes the soule was so devout that the very dead corps seemed to pray unto GOD now this humble seeking to GOD by prayer that he would make us alwaies ready for death argues a soule sensible of its owne weakenesse and of GODS goodnesse Sixthly if thou art sincere and sound at the heart and walkest with GOD in the uprightnesse of thy soule and makest this the crowne and garland of thy life which will never wither and decay that thou hatest all knowne sins not the outward onely whereof men may be witnesses but all inward corruptions as hardnesse of heart wanton revengefull thoughts and such like whereof the world can take no notice if thou magnifiest GODS graces and gracious persons and canst be content out of thy love to CHRIST to suffer any thing for CHRIST this is sincerity I say not legall sincerity that is a perfection too high for us to attaine unto nor onely naturall and morall integrity whereby an unregenerate man is guided by the light which is in him without hypocrisie this may the very heathens have but Evangelicall integrity whereby the person being accepted for CHRIST the heart though failing in some particular actions yet manifests habituall grace by a constant course in the generall of a holy conversation Lastly to name no more if we are truly thankfull unto GOD for making away for us to goe by death to heaven by the death of his Son whose portion by due desert was hell how Iudith and Ester were magnified for procuring deliverance to their countrymen from outward enemies the Bible sheweth how the Grecians honoured Flaminius the Romane for prevailing against Philip of Macedon and proclaiming their liberty is registred in heathen stories with what applauses and acclamations of all the Romans men women and children Constantine was received into that Queene of Cities Eusebius the Historian doth relate for vanquishing the Tyrant Maxentius calling him their deliverer their conserver their bountifull Patron a common good thing c. here was love and thankfulnesse we see most earnest GOD knowes and our owne consciences testifie unto us this day how far we exceed those Grecians and Romans
save mens soules Vocation that is by the preaching of the Gospell Justification another degree of salvation that is for CHRIST his sake by faith which is given by hearing the Minister Sanctification another degree of salvation in this life is by preaching of the Word in regard of dying to sin the Minister is as the salt of the earth in regard of living to righteousnes it s the Word of grace by which we are sanctified What had become of Paulus Sergius of Onesimus of Lydia and of many Churches if they had not beene called to GOD by the preaching of S. Paul who restored those to life saith S. Chrysostome which had sixe hundred ulcers by sin but what need I instance in particulars the consciences of millions converted can witnesse that Ministers have beene their spirituall fathers their preaching hath beene the key to open the Kingdome of Heaven and they are appointed by GOD for the gathering of the Saints Secondly their life is profitable if not to convert yet to civilize people and to restraine the corruption of nature even reason and Philosophy over-ruled Pythagorus by nature the worst of men as Philemon the Astrologer conjectured to conquer his naturall propensions to vice and to become as his Schollers thought the best and the most worthy man that lived much more effectuall sure is the Word preached to produce morall vertues and to enable some to doe morall workes rationally out of the sway of right reason though not obedientially with a pure intention to obey and glorifie GOD preaching is a banke to hinder the inundation of sinne and to keepe men in outward conformity this keeps calmenesse upon the face of the Church and mankind which otherwise might degenerate into savage brutishnesse Herod was better by hearing Iohn and reformed many things that were amisse and by their meanes they may have many graces of the spirit it is the influence of the same Sun which ripeneth both the grape and the crab it is the same spirit also which helpeth the wicked in their morall and the godly in their spirituall workes those I speake of may have illumination and a taste of the heavenly gift and may propagate GODS truth to others as Ioash the King did all the daies of Iehojada the high Priest and Vzziah in the daies of Zachariah the Prophet and who sees not that the presence of a godly man doth bridle the tongues of the wicked from wicked speeches though sore to their griefe as Iob saith in my prosperity the young men saw me and hid themselves the Princes refrained talke the Nobles held their peace c. and the same is reported of Cato that they would forbeare to speake uncomely things on the stage while he was present and if swearers rap out unawares prophane oathes in the presence of a grave man they checke one another know you not that such a one heard you the divell dares not shew himselfe a divell in his colours in the presence of such a reverend man as this our brother was Secondly the life of a Minister is more needfull then his death in regard of those that are effectually called First because there is after conversion much corruption and sinne in GODS people to be mortified whereof they may justly complaine as did Saint Paul Rom. 7. the best Christians are like peeces of gold they are too light and must have their graines of allowance to make them currant Who can say my heart is cleane he proposeth the point in his armour by way of demand making his chalenge to all the world with his triumphant negative knowing that no man durst step forth none could justly say I am entirely innocent I am as good as I ought to be as good as the holy Law requireth that I should be Private helps I know as prayer fasting meditation have their force to abate the strength of sinne but yet the lively two edged sword the sword of the Spirit in the mouthes of GODS Ministers hath the preheminence that is the fire to wast it and the hammer to bruise a hard heart Secondly their Ministery is needfull to discover sins after renovation there are secret darke corners in our hearts which are deceitfull wherein wickednesse doth lurk Who can tell how often he offends cleanse me from secret sins If unknowne sins were in David who was a man of an excellent spirit of great understanding and a strict examiner of his owne heart can any man say in truth he is free from them Saint Basil saith it becomes all men to acknowledge that they are not worthy to speake before the divine Majesty because they are sinners we are guilty of many faults which we know not in that respect we may say with our Apostle I know nothing by my selfe yet am I not justified thereby that is I sin greatly but I do not understand it Hence the Prophet saith Who understands his faults thou wilt confesse if thou art wise that thou art a greater sinner then other men so Basil private meanes such as are the looking into the law of liberty friendly reproofes and instruction and such like are much availeable yet that which doth most lively discover it is prophesie that is it which unbowels corruption and best displaies the hidden nakednesse of old Adam and which doth exceedingly advance the honour of the Ministery by the praching of the Gospell Angels yea chiefe Angels as Principalities and Powers have learned what formerly without sin they did not know the manifold wisdome of GOD in the dispensation of the vnsearchable riches of CHRIST to the Gentiles Thirdly many are the steppings aside out of GODS way in regard of actuall sins even in the most sanctified in many things we sin all David did so and Peter did so and what sheep of CHRIST doth not so checks of conscience I know and GODS fatherly chastisements are good helps to reduce us into the right way the one is our bosome remembrancer and the other is like to Ionathans arrow which hath GODS message in the feathers yet neither conscience nor crosses have power comparable with CHRIST his voyce in the preaching of the Word to procure our revocation into GODS waies Fourthly Christians ought to be confirmed in their gracious estate yet whose faith is so constant that it admits no wavering whose patience is so fixed that it admits no staggering the clearest Suns of the Church have been more or lesse eclipsed in their faith their patience and their piety of all outward meanes to make us hold out preaching is the principall that is as goods to pricke men forward that are under the yoake of CHRIST that is as salt to sweeten them and to keep them savoury it is with our hearts as with our soile which is not like the Land of Canaan the former raine after seeds time at the fall of the leafe and the
in reading in meditating in conscionable preaching and in a holy walking in the feare of GOD that so we may repaire what we may our great losse by the death of him and truly we have great encouragements so to do for as GOD was with Moses and promised to be with Ioshuah so will the same GOD if we continue so doing make the same word good unto us he will be with us He will never leave us nor forsake us and when this short uncertaine vaine and wretched life is ended we are already assured that every one of us shall heare to our everlasting comfort that blessed sentence Well done thou good and faithfull servant thou hast beene faithfull over a few things I will make thee ruler over many things enter thou into the joy of thy LORD Which he for his mercy sake grant unto us all Amen FINIS The losse of a good Minister Pauls strait 2 Sam 24. 14. Summe Parts Exposition Luk. 12. 36. Doct. 1. Death cannot be avoided 2 Cor. 2. 5. 2 Sam. 14. 14. Eccles 8. 8. Psal 62. 8 9. Life swift Iob. 9. 26. v. 25 Job 3. 14 19. Cyprian de mortal Benefits of short life Chrysost one observes it as a worke of mercy to sinners to die spee dy Hom lib. 29. in Gen. Quo eâ—â—â—t vita diuturnior co fieret culpa numerosior Amb. de Bono Mortis c. 4 longe illis plus damnatio profuisset ne incrementa facerent peccatorum idem ca 7. ejusdem libri Heb. 10. 34. 37. Vse 1. Mortality fits for Heaven Psal 90. 12. Psal 39 4. Esay 40. Zach. 1. 5. Esay 56. 12. Esay 22. 13. Wisd 2. 6. 2. A vanity to depend on mortall men Psal 136. 3. Iob. 8. 13. Ezek. 10. 19. Psal 146. 4. Fox Acts page 1480. 3. Vaine-glory checked Greg. Nyss in Mat. 5. Beati pauperes spiritu Ser. de Beat. 4. Covetousnesse checked Job 1. 20. Knolls Turkish Hist p. 73. Mat. 16. 26. 5. Deserre not repentance Aug. Conf l. 8. c. 7. c. 11. Acts 18. Renew Repentance speedily 1 King 16. 9. 6. Take the opportunity of doing good Gal. 5. 10. Joh. 9. Eccl. 9. 10. Jer. 8. 7. Apoc 12. 12. Basil 3. Ser. iâ— Hexaem 7. Short life a ground of patience Rom. 13. 11. 1 Cor 2. 9. 2 Cor. 4. 17. How Saints are with Christ Phil 3. 20. Colos 2. 5. John 17. 24. 2 Cor. 5. 6. Mat. 28. 20. Luk. 23. 43. Doctrine 2. Saints immediatly ascend after death to Christ 2 Cor 11. 23. Cypr. de mortalit ad finem fere Lib. 4. dist 21. Sect. 3. Rom. 8. 1. Against Purgatory Malen against B. Vsher p. 493 2 Cor. 5. 1. Lib. 4. dist 25. Sect. 2. Wisdome 4. 1 2 3. Ezek. 18. 22. Eccles 11. 26. Alphonso à Castro contra baer baer 5. Bell. l. 1. de beat c. 3. Vse 1. The soule immortall Acts 23 8. Exercilat Evaâ—g l. 1. c. 23 Euseb Eccles Hist l. 3. c. 36. 2. The seule sleeps not as the body Bullinger coÌ„tra Anaba l. 4. c. 10 3. Soules departed immediately see God Sixtus Senensis bibl San. lib. 6. Annotat. 345. 4. Christ absent in body 2 Cor. 5. 8. Hannius tracta de personâ Christi p. 12. Philip Nichol. l. 1. de omnipraesentia bominis Christi c. 6. 5. Against Purgatory Discipulus de tempore ser 60. litera B. Apoc. 9. 5. Pro. 17 8. Fox Acts pag. 249. 6. Against praying for the dead Balthaesar Lydius Nota in disputat Taber pag. 202. Mat. 12 36. Vse of Instruction 1. Death not to be feared Heb. 2. 15. Iob. 18. 14. 1 Cor. 15. Paulinus in vita Ambrosij ad B. August Judg. 14. 14. 2. Mourne not immoderatly for the dead Chrys in locum 2 Sam. 12. 23. Luk. 23. 28. Gen. 45. 27. Doctrine 3. Foresight of being with Christ makes willing to dâ—e Iob. 3. 21 23. Death simply not desired Florus cited by B Vsher in hist Gotesol p 132. 2 Cor. 5. 4. Psal 119. 175. Luk. 12. 50. 2 Cor. 5. 4. Ver. 8. Basil de laudibus Iustitiae 2 Sam. 10. 22. Ioh. 8. 56. Luk. 1. 44. Luk. 10. 24. Vse 1. Wicked ones cannot bee with Christ Jer. 18. 22. 2 King 6. 26 27. Gen 42. 12. Psal 50. 21. 2 King 9 33. 2. Get assurance of Christ 1. Faith gives assurance of Christ Heb. 3. 6. 1 Sam. 17. 45. 2. Assurance of being with Christ what it works Mat 5. 25. Ezek. 33. 15. Iob. 31. 38. 3. Spiritual watch Mar. 13 37. Mat 24. 42. Gen 32. Iudg 16. 19 20 4. Frequent meditation on death Lamen 1. 9. Mat. 24. 48. Deut. 32. 29. 5. Continuall prayer Psal 39. 21. 90. 12. Luk 2. 32. Sozom lib. 1. Histor cap 13. 6. Sincerity Esay 55. 7. 7. Thankes for Redemption from death Plutar. in vita Flami Florus Hist Rom. li. 2 7. Euseb lib. 1 de vita Const c. 33 34. What comforts in death Esay 38. 3. Note Quest How it is best to be with Christ Sol. Aquin. 1 2. q. 3 art 8. sine contradictione Doctrine 4. Christs glorious presence the best 2 Sam. 14. Reason I. Sin in the best on earth Aug. de natura gratia c. 36. 1 Joh. 1. 8. 2. Death freeth from all crosses 3. Death freeth from all feare 4. Death freeth from all temptations 2 Tim. 4. 8. Zach. 3. 1. 5. Death freeth from ill company Psal 120. 5. Vse 1. Cyril de vita B. Hieronymi ad finem Epist B. Hieron Ester 7 4. Guliel Melmes Continuator Bedae c 3. Beda Hist or Aug l. 5. c. 13. Courage against death Gregor Nyssen Sancto Bapti Oratio Hier Epist ad Eustachium Bernard ser 3. de Adventu Dom. Basil de Bapt. fol. 147. Coherence Exposition 2 Cor. 10. 3. Phil. 1. 12. John 3. 13. John 6. 62. Acts 20 28. Good Shepheards preferre the welfare of their sheep to their own glory Chrysost in locun Doctrine 5. A Ministers life more profitable then his death Rom. 15. 19. Mat. 24 27. Psal 19. 6. Coloss 1. 6. Tertul adversus Iudaeos 2 Cor. 10. 5. 2 King 18. 39. 1. 1. Ministers convert soules 2 Thess 2. 14. Rom. 10. 14. Mat. 5. 13. 2 Cor. 3. 8. Ephes 4 11. 2. Ministers restraine mens corruptions See Bradward de causa Dei l. 2. c. 3. 2 Chro. 24. 21. 2 Chron. 26. 5. Iob 29. 8 9 10 2. 3. Ministers mortifie reliques of sinne Pro. 20. 9. Jer. 23. 29. 4. Minâ—ster discover secret sins Psal 19. 12. Basil institutio aspiran ad vitam perfectam 1 Cor. 14. 25. Heb. 4. 12. Ephes 3. 10. 5. Ministers revoke men into the right way Iam. 3. 2. 6. Ministers confirme grace begun Mat. 5. 13. Hiero in Amos. 7. Ministers increase grace Hiero. ad Demetrium Reason 3. Ministers cause blessings 1 Kings 2. 12. 2 Kings 13. 14 Exod. 32. 25. Num. 16. 47. Iustin Martyr Apog 1. pro Christianâ— Theod Sanctor Patrum historia Iacobus Esay 3. 2. Esay 57. 1. Cum aliquis vulâ—u specie gravitatis reverendus decidit afficior quia destituitur grex juvenum muro senili deâ—ique periturae urbis aut malorum imminentium vel futura labis hoc primum indicium est c. S. Amb. de Cain Abel l. 2 c 3. Vse 1. Against invocation of Saints Ioh. 14 13. 16. 23. Rom. 8. 34. Heb. 9. 6 7 c. Rollok on Col. fol. 17 1 lin 9. 2. Losse of Ministers not regarded by many Hos 7. 11. Pro. 13. 35. Ier. 5. 3. 3. Hatred of powerfull Ministers blamed Acts 20. 27. Ignat. Epist ad Trallian 4. The death of good Ministers to be lamented Ester 4 2. Acts 8. 2. Bradford Master Boultons life * Sometimes a Cantabrigian and student in Christs Colledge Epistle Dedicatory to Sir Robert Carre Note Philemon 19. Luke 13. 8. Eccles 49. 1. Vses to be made of the death of Ministers Ministers to be highly prized 1 Thess 5. 12 13. 1 Cor 3. 9. Luke 10. 16. 2. Ministers to be prayed for Deut. 33. 8. Iam. 5. 17. Revel 3. 17. 3. All the good that may be to be reaped from Ministers Euseb Eccl Hist l. 5. c. 18. 4. Doe good while the day last 1 Cor. 12. 7. 2 Pet. 1. 12 19 Luke 19 41. Mat. 23. Iosh 1. 2 6. Iosh 1. 5. Heb. 13. 5. Mat. 26. 23.