love but besides that there is a course of affection that floweth naturally and kindly from the Father to the child as it is with those rivers that fall downward they fall more vehemently then those that are carried upward so the more naturall the affection is the more vehement it expresseth it selfe in the motion to such objects Now when the Father expresseth his affection to his child this is more vehement because it is more naturall there is more strength of nature in it I cannot stand upon this only a word by way of inference and application to our selves First are naturall parents thus to their children Then here is a ground of faith for the children of God that he is pleased to stile himselfe by the name of Father and to receive them into the adoption of sonnes and daughters This was Davids expression of God As a father hath compassion of his children so hath the Lord on those that feare him And the Prophet Isaiah expresseth it fully In all their affliction hee was afflicted and the Angel of his presence saved them in his love and pittie hee redeemed them and bee bare them all the dayes of old hee bore them upon his wings This giveth confidence and boldnesse to Gods children in making their requests knowne to him This was it that incouraged the Prodigall I will arise and goe to my father and say Father I have sinned against heaven and before thee c. God saith S. Bernard alwayes grants those petitions that are sweetned with the name of father and the affection of a child I should hence speake somewhat to children to stirre them up to answer the love of their Parents but other things that follow forbids me any long discourse of this Secondly here is Davids pietie expressed in this Who knoweth whether the Lord will bee gracious to mee Hee exprest not only the Pittie and affection of a naturall father to a child but pietie also arising from the sense of his guilt Hee was guiltie of sinne and by sinne he had brought this sorrow upon himselfe and therefore who knoweth whether the Lord will bee gracious to me in sealing to me the pardon of my sinne this way in adding this mercy as a further assurance of his love in granting me the forgivenesse of my sinne God had told him by Nathan that his sinne was pardoned though he told him the Child should die it may be by the same mercy he will release me from this sentence of death upon my Child whereby he released me from the guilt of my sinne before Here I say is the sense of his owne sinne The point I note hence is That Parents in the miseries that befall their children should call their owne sinne to remembrance All the sorrowes and sicknesses and paines and miseries that befall children should present to Parents the remembrance of their owne sinne It was the expression of the Widow of Sarepta to the Prophet Eliah Art thou come to call my sinnes to remembrance and to slay my childe Shee saw her sinne in the death of her Child So I say in all the afflictions and crosses that befall children the Parents should call to remembrance their owne sinne But some men will here say There seemeth to be no need of such a course for God hath said plainly That the child shall not die for the sinne of the Parent And after God cleareth his owne waies from inequalitie and injustice by that argument The sonne shall not beare the iniquitie of the father Therefore what reason is there that Parents should call their sinnes to remembrance in the miseries that befall their children I answer Though he say the child shall not die for the Parents sinne yet we must understand it a right for what doth hee meane by the sinnes of the Parent And what doth hee meane by death By sinnes of the Parent he meaneth those sinnes that are so the parents as that the children are not at all guiltie of those sins then the children shall not die By Death he meaneth as the word signifieth the destruction of nature So death shall not befall the child for that sinne that himselfe is not guiltie of But how then come little children to die before they have committed any sinne actually was this for their owne sinne or for the sinne of their Parents I answer for their owne sinne they die for the soule that sinneth it shall die and all children have sinned they brought sinne into the world and sinne brought death as the Apostle speakes therefore death reigneth over all even over those that have not sinned according to the similitude of Adams transgression that is that have not sinned actually as Adam had done yet neverthelesse they die because they have sinne upon them they have the corruption of nature In sinne they were borne and in iniquitie their mother conceived them and the wages of sinne is death therefore they die for their owne sinne But what if temporall judgements and afflictions befall them is this for their owne sinne or for the sinne of their Parents I answer for both both for their owne and for the sinne of their Parents for as death so all the miseries of this life are fruits of originall sinne which is an inheritance in the person of every child by nature as soone as it is borne but yet if the sinne of the Parents be added to it that may bring temporall judgements There are many instances and examples of this how God hath visited upon the posteritie of wicked persons the sinnes of their Fathers according to that threatning in the second Commandement And this you shall see either in godly children of wicked parents or in ungodly children of godly Parents Suppose a man leave a great deale of wealth to his children and have one that feares God amongst them it may please God to lay some losse or crosse upon him to the undoing of him he may utterly be impoverished and beggered and deprived of all that meanes that his father left him by unrighteousnesse Hee getteth an heire and in his hand is nothing saith Solomon that is God deprived him of all that estate his father left him by unrighteousnesse Now I say here is a judgement upon the father and yet a mercy upon the child A judgement upon the father that all that he hath laboured for that which hee lost his soule for should bee vaine should come to nothing and not benefit his posteritie as he thought Yet it is a mercy to the childe to the child of God He by this meanes is humbled it draweth him from the world Nay when God emptieth him of these things that were unrighteously gotten he giveth him it may be an estate another way wherein he shall see God his Father provide for him without any indirect and unlawfull courses So sometimes the very shame and reproach that falleth upon wicked children here it is a
23. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. THe latter part of this Chapter from the 12. Verse to the end is spent in a grave and powerfull dehortation of the faithfull from securitie in sinne against which the Apostle useth sundry arguments That which he presseth most is drawne from the severall ends to which sinne and righteousnesse doth leade men The end of sinne is death vers 21. therefore that is not to bee served The end of of righteousnesse is life everlasting vers 22. therefore that is to be imbraced Because there is now difference in the manner of the proceeding of these two ends death comming from sinne as from the meritorious cause but life from righteousnesse another manner of way therefore the Apostle addes this epiloge and conclusion in the last verse plainely shewing and more clearely expressing the manner of them both for the wages saith hee of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. In which words we have a description of a twofold service Of sinne in the former clause And of God or righteousnesse in the latter And how both these are rewarded The one with death it payes us well And the other with life which is bestowed by the free gift of God through Christ. These are the two parts the two generall points that we are to consider First the wages of sinne is death saith the Apostle Of sinne That is of the depravation and corruption of our nature and so consequently of every sinne that being not onely it selfe sinne but the matter and mother of all sinne when sinne hath conceived it bringeth forth death when sinne is put forth whereby he signifieth the generall depravation and corruption of our nature from whence all sinne flowes So it is here The wages The word in the originall signifieth properly victualls because victualls was that that the Roman Emperours gave their souldiers as wages in recompence of their service but thence the word extends to signifie any other wages or Salary whatsoever The wages of sinne is death by death here is signified and meant both temporall and eternall death especially eternall death for it is opposed to eternall life in the next clause of the sentence therefore that is that that is principally meant The wages of sinne is death that is eternall death This for the exposition of the tearmes The point to bee observed from this first part of the Text is this that Death is as due to sinne as wages to one that earnes it To such a one wages is due in strict justice if a man have a hyred servant he may bestow a free gift on him if he will if he will not he may choose but his stypend or his wages he must pay him unlesse he will be unjust for it is the price of his worke and so is due to him that he cannot without injustice withhold it After such a manner is death due to sinne the very demerrite of the worke of sinne requires it as being earned God is as just in inflicting death upon sinners for their sinnes as any man is in paying his labourer or hired servant their wages for this is the generall plaine scope of the Apostles words here So in the beginning God appointed Gen. 2. 17. where hee told Adam concerning the forbidden fruite in the day that thou eatest thereof thou shalt die the death As if hee should have sayd when thou sinnest death must be thy wages The same is repeated Ezek. 18. 20. where it is sayd The soule that sinneth shall die expressing the wages of sinne it is death that is the recompence of sinne if sinne have his due then death must follow So the Apostle had shewed before in this Epistle Rom. 5. 12. that by one man sinne entred into the world and death by sinne so death went over all men for as much as all men had sinned All had sinned therefore all are payed with death And Saint Iames shewes the consequence and connexion betweene these two the worke and the wages he tells us Iam. 1. 15 that when sinne hath conceived it bringeth forth death All these places are evidences that death by Gods ordinance by his appointment is the due of sinne as due to it even as wages is to a hyred servant or one that hath earned it What death is it that is due to sinne Both temporall and eternall death I say both deaths concerning both which the truth is to be cleared from some doubts It was the Pelagians errour to thinke that man should have dyed a naturall death though he had never sinned so they thought that the naturall temporall bodily death was not the wages of sinne Contrary to the Apostle in the placâ—… I spake of Rom. 5. where hee makes that death that goes over all men which must needes bee naturall death to enter by sinne sinne brought in death no sinne no death at all But it may be objected when God told Adam in the day that he eate the forbidden fruite he should die the death he meant not temporall death there as the event shewes for such a death was not inflicted upon Adam in the day that hee sinned for after he sinned he lived still in the world naturally hee continued living many yeares after I answer notwithstanding all this Adam may bee sayd to die a naturall death as soone as he sinned because by the guilt of his sinne he then presently became subject to it and God straight way denounced upon him the sentence of death therefore it may bee sayd he straite way dyed As a condemned person is called a dead man though he be respited for a time Besides the Messengers and Sergeants of death presently tooke hold of him and arrested him for sinne as hunger and thirst and cold and diseases daily wasting of the naturall moysture to the quenching of life Indeede God suffered him that the sentence was not presently executed so to commend his owne patience and to give to Adam occasion of salvation the promise of Christ being after made and he called to repentance by that meanes to attaine a better life by Christ then he lost by sinne It is objected againe Christ redeemed us from all sinne and all the punishment thereof but he did not redeeme us from bodily death from temporall death for the faithfull wee see dye still even as others doe therefore it is concluded by some that temporall death is not the wages of sinne for then when wee were free from sinne by Christ wee should bee freed from that Our answer to this is that Christ hath freede all his elect not onely from eternall but even from temporall death though not from both in the same manner From temporall death first in hope of which the Apostle speaking 1 Cor. 15. saith The last enemy that shall be
destroyed is death meaning temporall death at last then it shall be destroyed mortall shall put on immortality as the Apostle speakes but in the meane time it is destroyed in hope though it remaine indeede and must be undergone even of the faithfull in this life How be it to them Christ hath changed the nature of it and now they no longer undergoe it as the wages of sinne but for other causes As first the exercise of their graces their faith and hope and patience and the rest all these are exercised as in other afflictions so even in the death of Gods Children Secondly the totall remoovall and riddance of the reliques of sinne from which they are not freed in this life but when they die then all sinne is taken away for as at the first sinne brought death into the world so to the faithfull now death carries it out againe Thirdly their entrance into heaven and to bee at home with the Lord from whom wee are absent as long as wee are at home in these bodies Fourthly to prepare their bodies for renewing at the last day that is done by death for as a decayed Image or statue must first be broken that it may be new cast so these bodies of ours must bee broken by death that they may be cast into a new mold of immortalitie at the generall resurrection But here as some sinne remaines so death remaines though wee be in Christ yet wee are still in that estate wherein it is appointed to all men once to dye Thus even temporall death is left to the Children of God to bee undergone before they come to heaven It is left to them I say and that justly in respect of the remnants of sinne yet they undergoe it no other way but for their owne good and benefit How ever temporall death in its owne nature to an unbeleever is the wages of sinne And as temporall so eternall death for when God told man that in the day hee sinned he should die the death he meant not onely temporall but eternall death he meant that principally as I shewed before in that the Apostle opposeth it to eternall life in the next clause of the sentence Now Christ hath freede all beleevers actually from eternall death But how eternall death should be the wages of sinne may be doubted because betweene the worke and the the wages there must be some proportion that seemes not to bee betweene sinne and eternall death for sinne is a finite a temporall thing committed in a short time and that death is eternall Now to punish a temporall fault with an eternall punishment it seemes that it is to make the punishment to exceed the fault and that is against justice But for answer to this doubt wee must know that however sinne considered in the act and as it is a transcient action it is finite yet in other respects it is infinite and that in a threefold consideration First in respect of the object against whom it is committed for being the offence of an infinite Majestie it deserves an infinite punishment for wee know offences are reckoned of for their greatnesse according as the greatnesse of the person is against whom they are committed If hee that clippes the Kings coyne or deface the Kings Armes or counterfeit the broad Seale of England or the Princes privie Seale ought to die as a traytor because this disgrace tends to the person of the Prince much more ought he that violates the law of God die the first and second death too because it tends to the defacing of the Image and the disgracing of the person of God himselfe who is contemned and dishonoured in every sinne Secondly sinne is infinite in respect of the subject wherein it is the soule of man Seeing the soule is immortall and of an everlasting substance and that the guilt of sinne and the blot together staine the soule as a crimson and skarlet die upon wooll and can no more be severed from the soule then the spottes from the Leopard it remaines as the soule is eternall and as that is everlasting so sinne is infinite in durance and continuance and deserves an infinite wages and punishment which is eternall death Thirdly it is infinite also in respect of the tie betweene the desire and indeavour of an impenitent sinner for his desire is to walke on still in sinne and except God cut off the line of life never to give over sinning but he would runne on infinitely committing sinne even with greedinesse And it is reason that as God accepts the will for the deed in godlinesse so hee should punish the will for the deed in wickednesse if wee sinne according to our eternitie in our will and purpose to sinne God will punish us according to his eternitie it is just that they that would never bee without sinne if they might have their owne will should never be without punishment Thus we see eternall death is the wages of sinne though sinne be committed in a moment though it bee a transcient action in it selfe yet it is just with God to give it the wages of eternall death So you see Death both temporall and eternall is the wages of sinne Wee come to the Use of the point being thus declared First it teacheth us contrarie to the Doctrine of the Church of Romeâ—… that originall lust and concupiscence in the regenerate is a sinne for how else should God be just in inflicting temporall death upon infants that are regenerate actuall sinnes they have none and iâ—… they have no originall sin neither then God should inflict the wages of sinne where there were no sinne which cannot be because there is no iniquitie with God Therefore certaine it is that after regeneration this originall lust though the guilt of it be taken away yet as sinne it remaines the substance of it still remaines and will as long as we live in this world For it is in us as it is well compared as the I vie is in the wall which having taken root so twines and incorporates it selfe that it can never bee quite rooted out till the wall be taken down so till body and soule be taken asunder by death there will be no totall riddance of Originall corruption and the depravation of our nature it is still in us as appeares by the temporall death even of the best Saints of those that are most sanctified in this life it shewes there is remainders of corruption in them still for if there were not sinne there would not be the wages of sinne there would not be death if there were not sinne Secondly the Use of it is to take away a fond Popish distinction of mortall and veniall sinne they teach some sins to be veniall that is such sins as in their owne nature deserve not death whereas the Apostle here speaking of all sinne in generall hee saith the wages thereof is death
And how can it be otherwise when all sâ—… is the transgression of the Law as Saint Iohn defines it and all transgression of the Law deserves and is worthie of the curse which is both the first and second death for Cursed is every one that continueth not in all things that are written in the booke of the Law to doe them There is no sinne then but it is worthy of death therefore there is no such veniall sin as they dreame of We denie not but that some sins are veniall and some mortall in another sence not in respect of the nature of the sin but of the estate of the person in whom the sins are so we say all the sins of the Elect are veniall because they either are or shall be pardoned And all the sins of reprobate persons are mortall because they shall never be pardoned It is the mercy of God and not from the nature of the sins that makes them veniall for otherwise every sin in it selfe considered be it never so small is mortall for if it worke according to its owne nature it workes death of body and soule It is a foolish exception that they bring against it that thus we make all sins equall and that we bring in with the Stoicks a paritie of sin because we say all are mortall It is a foolish cavill for it is as if one should argue because the Mouse and the Elephant are both living creatures that therefore they are both of equall bignesse Though all sins be mortall they are not all equall some are greater and some are lesser according as they are extended and aggravated by time and place and person and sundrie other circumstances Suppose one should be drowned in the middest of the Sea and another in a shallow pond in respect of death all were one both are drowned but yet there is great difference in respect of the place for depth and danger So there is great difference in this though the least sin in its owne nature be mortall as the Apostle saith here the wages of it is death Thirdly seeing the wages of sinne is death it should teach us what Use to make of death being presented before our eyes at such times as this hereby wee should call to remembrance the grievousnesse of sin that brought it into the world by the wofull wages wee should bee put in mind of the unhappie service Had there not beene sin there would have beene no death upon the death of the soule came in the death of the body first the soule died in forsaking God and then the body died being forsaken of the soule the soule forsooke God willingly therefore it was compelled unwillingly to forsake the body This is the manner how death came into the world by sin therefore death must put out sin That housholder when he saw tares grow among his wheate hee said to his servants the envious man hath done this So whensoever thou seest Death seize upon any say to thy selfe sinne hath done this this is the wages of sinne and if man had never sinned we should have seene no such thing Fourthly this must deterre us from sin since it gives such wages Indeed the manner of sin is for the most part if not alwayes to promise better but it is deceitfull and this is the wages it payes thee The wages of sinne is death The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated wages some take it quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the evening because wages are paid in the evening So the morning of sin may be faire but the evening will be foule when the wages come At the first sin may be pleasing but remember the end the end of it is death Like to a fresh River that runs into the salt Sea the streame is sweet but it ends in brackishnesse and bitternesse Or like to Nebuchadnezzars Image the head was gold but the feet were of clay Or sin may be compared to that Feast that Absalom made for Amnon there was great cheare and jollitie and mirth for a while but all closed in Death in bloudshed and murther It deales with men as Laban dealt with Iacob hee entertaines him at the first with great complements but used him hardly at the last Or as the Governour of the feast said Ioh. 2. All men in the beginning set forth good wine and then that which is worse so sinne gives the best at the first but the worst it reserves for the last This should keepe us from every sin though it seemes never so pleasing and never so sweet to us remembring that the worst is still to come Wee reade that when the people saw that Saul forbad them to eate though they were exceeding hungrie yet not one of them durst touch the honey for the curse though they saw it so the pleasures of sin may drop as honey before our eyes but we must not adventure to taste of them because they are cursed fruit and because of the wages that will follow Never take sinne by the head by the beginnings as the greatest part doe but take it as Iacob tooke Esau by the heele looke to the extreame part of it Consider thy end and thou shalt not doe amisse Iezabell might have allured a man when having painted her face shee looked out of the window but to looke upon her after shee was cast out eaten of dogges and nothing remaining but her extreame parts her scull and the palmes of her hands and her feet it could not be but with horrour so sinne may allure a man looking only on the painted face in the beginning but if a man cast his eye upon the extreame parts it would then affright and deterre him for the wages the end of it is death What a world of people runne blindly and desperatly on they turne to the race of sinne as the horse to the battell without feare as if the Psalmists Tremble and sinne not were rather sinne and tremble not Whereas we have great cause every one to tremble at the least motion of sinne in our selves to which so dreadfull and wofull wages is due Lastly for this point so many of us as have repented and have already left the service of sin we must hence learne as to be humbled in our selves considering what danger and miserie we have escaped so to be more thankful to Christ that hath freed us from so wretched wages due to our sins and that by taking the whole punishment upon himselfe For we must know beloved that the best of us by nature are children of wrath as well as others the stypend that we have earned is eternall death and surely it hath been payed to us nothing could have kept it from us but only the satisfaction of Christ comming betweene Gods justice and us Thinke we then if we can what miserie it is that wee have escaped as many of us I meane as be in the state of grace we have escaped
withereth and is fit for nothing but the Oven so it is with our lives Many expressions of the like nature might be added the Scripture is plentifull in these comparisons comparing our life to the Spiders webbe to a Weavers shuttle to the breath of a candle to a pilgrimage to a journey to the dayes of an hireling c. all of them things of a changeable and variable nature The second argument may be taken from the qualitie of our Natures and therein there are two things considerable both which imply a certaintie of death First our composition and matter whereof we are made wee are reared out of a mouldering and wasting principle our bodies are therefore stiled an earthly house 2 Cor. 5. 1. A house though of Iron will in time be cankered but a house of earth as it is most impotent against assaults so it is of its owne nature most apt and subject to dissolution And in this respect also they ar termed Tabernacles Now a Tabernacle you know is a thing of no perpetuitie made only to be soone set up and that in a mans passage and then asso one taken downe againe Secondly beside this there is in our nature sinne and corruption and this is it that doth put us to the sword and cause this deadly change this tares our lives with a continuall consumption The tree breedes the worme which will destroy the life of the tree wee in Adam gave leave to sinne and now it is that sin gives leave to death In the day that thou shalt eate thereof thou shalt surely dye Gen. 2. 17. and Rom. 5. 12. By one man sinne entered into the world and death by sinne and so death passed over all men in that all have sinned The shadow doth not so neerely attend the body of man as Death doth the body of sinne And Rom. 6. 23. the very wages of sinne is death God should doe that man wrong that hath hired out his soule all his dayes to sinne if he did not at night pay him with the wages of death The third Argument may be drawne from the certaintie of the Resurrection wee all beleeve the resurrection of our bodyes and and therefore wee must needes conclude a change of our bodyes for what is the Resurrection but life from death for the dead to heare the voyce of Christ and live What is it but a breathing in of the soule againe the lighting of the candle againe the body could never be raised if it were not first changed Thou foole saith Saint Paul 1 Cor. 15. that which thou sowest is not quickned except it dye The fourth Argument is from the infallibilitie of Gods decree it is appointed unto men once to dye and after death to come to judgement Heb. 9. 27. Thou mayest sooner expect that the course of the Heavens shall bee altered and the Center of the earth bee dislocated then that the purpose of God concerning mans mortalitie should bee reversed nay that may be for heaven and earth shall passe away but this shall never be not one jot of the word of God shall fall to the ground God hath purposed it and none shall disanull it nay he hath established his purpose with a word of confirmation Gen. 2. in the day thou eatest thereof thou shalt surely dye As if hee should have said Doe not deceive thy selfe but build upon it I have spoken it and will not alter the thing that is gone out of my mouth as sure as thou livest if thou eatest thou shalt dye Thus you see the first assertion cleared unto you I will addresse my selfe now to the second of which briefly too and then make Application of them both together As there is a certaintie of our change so wee should alway waite till it doth come There are two things which I will here inquire of for the fuller illustration of this point First what this continuall wayting may import Secondly why there should be such a constant wayting for the day of our mortall change First this continuall wayting mainly imports two things one acertaine expectation of death for wayting is an act of Hope expecting something if wee doe hope for that wee see not then doe wee with patience waite for it saith the Apostle Rom. 8. 15. A man is then sayd to wayte for death when hee is looking for it at every turne as a Steward waites for his Master when hee continually expects his returne when upon every voice hee heares or upon every knocke at the doore hee saith oh my Master is come this is hee that knockes So a man is sayd to wayte for death when in every action of his life in every motion of his estate in every passage of his courses sayth well I must dye when though his bones are full of marrow yet I must dye when though riches come in like a flood yet I must dye when changes appeare upon himselfe or others yet I must dye I have no abiding here I am but a sojourner and a stranger as all my fathers were I must not enjoy my Wife for ever Children for ever Friends for ever Lands for ever these comforts for ever my life for ever it is but a lease which may soon expire I am but a steward and I must bee called to an account such a one is gone before and I must follow after the writ of habeas corpus hath seized on him and for ought I know the next may bee for mee so when death comes I am readie to answer it as Abraham did his Sonne Isaack here I am it comes not upon mee as a thiefe in the night when I am a sleep and thinke not of him but as Ionathans arrow to David who stayed in the field and expected when it should bee shot and then hee rose up and embraced him Yee Brethren sayth Paul in 1 Thes. 5. 4. are not in darknesse that that day should overtake you as a theife ye are all the children of the light therefore let us not sleepe as doe others but let us watch and bee sober This is the first thing that wayting imports Another thing it imports is a serious preparation for the day of our change for it is not a naked expectation of a change arising from the certainty of death but it is also a religious preparation improving the interim of time for the best advantage for a mans soule before the day of change doth come which is here implyed in wayting Solomon calls it a remembring Eccles. 12. 1. Remember thy Creatour in the dayes of thy youth whiles the evill dayes come not and the yeares draw nigh when thou shalt say I have no pleasure in them what is this remembring of the Creatour but a care to know him a feare to offend him a studie to obey him and when is that to bee done Now now remember there must bee a present acting of this Moses calls it a numbring of our dayes Psal. 90. 12. and
and sea shall cast up 〈◊〉 their dead Wee have the parties to bee examâ—…ed let us now here the Articles upon which they are to bee examâ—…ed First Death is to answer to this 〈◊〉 where is thy sâ—…ng these words may bee understood â—…o maâ—…r of wayes 1 Actively 2 Passively 1 Passively where is thy sting that is the sting thrust out by Deatâ—… 〈◊〉 which 〈◊〉 the 〈◊〉 of Death is 〈◊〉 other then the present sence of the desert of death and guilt of conscience 〈◊〉 a dreadâ—… 〈…〉 take away this 〈…〉 for sinnâ—… 〈…〉 no 〈…〉 â—…is Saints and 〈…〉 of a punishment of sinne a remedie against all sinne of a short and fearefull cut to eternall death a faire and safe draw-bridge to eternall life 2 Actively where is thy sting that is the sting which causeth and bringeth Death In this sense the sting of death is sinne non quem mors fecit sed quo mors facta est peccato enim morimur non morte peccâ—…mus as Saint Austine most accutely and eloquently Sinne is sayd to bee the sting of Death as a cup of poyson is sayd to bee a potion of death that is a potion bringing death for wee dye by sinne wee sinne not by death sinne is not the off-spring of death but death the off-spring of sinne or as the Apostle tearmeth it the wages of sinne And it is just with God to pay the sinner this wages by rendring death to sinne and punishing sinne with death because sinne severeth the soule from God and not onely grieveth and despightfully entreateth but without repentance in the end thrusteth the spirit out of doores And what more agreeable to Divine justice then that the soule which willingly severeth her selfe from God should bee unwillingly severed from the bodie and that the spirit should bee expelled of his residence in the flesh which expelleth Gods grace and excludeth his Spirit from a residence in the soul This sting of death is like the Adders two forked or double for it is either originall or actuall sinne originall sinne is the sting of death in the day thou eatest of the Tree of knowledge thou shalt surely dye and as by one man sinne came into the World and death by sinne and so death passed upon all men for that all had sinned Secondly actuall sinne is the sting of death the soule that sinneth it shall dye the sonne shall not beare the iniquitie of the father nor the father the iniquity of the sonne the righteousnesse of the righteous shall bee upon him and the wickednesse of the wicked shall bee upon him Howbeit if wee speake properly originall sinne as it is a pronesse to all sinne so it maketh us rather obnoxious to death then dead men but actuall sinne without repentance slayes out-right Adam did not die the day hee eat the fruit but that day became mortalis or morti obnoxius guiltie of death or liable to it originall sinne alone maketh us mortes but actuall mortuos dead men The Devill like to a Hornet sometimes pricks us onely but leaveth not his sting in us sometime he leaveth his sting in us and that 's farre the more dangerous He is pricked only with this sting who sinneth suddenly and presently repenteth but he who the Devil bringeth to a habit or custome insinne in him hee leaveth his sting Now wee know what the sting is let us enquire where it is The answer is if wee speake of the reprobate men or Devills it remaineth in their consciences if wee speake of the Elect it is plucked out of their soules and it was put in our Saviours bodie and there deaded and lost for hee that knew no sinne was made sinne for us to wit by imputing our sinne to him and inflicting the punishment thereof upon him That wee might bee made the righteousnesse of God in him for the chastisement of our peace was upon him and by his stripes were wee healed who his owne selfe bare our sinnes in his owne body on the tree Athanasius representeth the manner of it by the similitude of a Waspe losing her sting in a Rocke Vespa acculeâ—… fodiens petram c. as an angry Waspe thrusteth her sting into a rocke cannot pierce or enter farre into it but either breaketh her sting or loseth it all so Death assaulting the Lord of life and striving with all her might to sting him hurt not him but disarmed her selfe of her sting for ever The first interrogatorie is answered wee know where Deaths sting is let us now consider of the second interrogatorie concerning the victorie of the Grave O grave where is thy victorie If the Grave as shee openeth her mouth wide so she could speake shee would answer My victories are to be seene in Macpelah Golgotha in all the gulphs of the Sea and Caves and pits of the Earth where the dead have beene bestowed since the beginning of the world My victorie is in the fire in the water in the earth in all Churnells and Caemitaries or dormitories in the bellies of fish in the mawes of beasts in holy shrines Tombes and sepulchres wheresoever corpses have beene put and are yet reserved Of all that ever Death arrested and they by order of divine Justice have beene committed to my custodie never any but one escaped whom the heaven of heavens could not containe much lesse any earthly prison he might truly say and none but he O grave where is thy victorie all save him I keepe in safe custodie that were ever sent to mee Yet may all that die in Iesus and expect a glorious Resurrection by him even now by faith insult over the Grave for Faith calleth those things that are not as if they were it looketh backward as farre as the Creation which produced all things at the first of nothing and as farre forward to the resurrection which shall restore all things from nothing or that which is as much as nothing Faith with an eye annointed with the eye-salve of the spirit seeth death swallowed up into victorie and the earth and sea casting up all their dead and upon this evidence of things not seene triumpheth over Death and Hell saying O Death where is thy sting O Hell where is thy victorie Wee have spoken hitherto of Death and the Grave let us now heare what they have to say to us Death saith feare not mee the Grave Weepe not immoderately for the dead Death bids us die to sinne the Grave Burie all thy injuries and wrongs in the pit of oblivion both say to us flye sinne and neither of us can hurt you both say to us Give thankes to him who hath given you victorie over uâ—… both the sting of death pricks you not but if you die in the bosome of Christ rather delights and tickles you Death is no more Death but a sleepe the Grave is no more a grave but abed Death is but the putting off of our old rags the Grave is the Vestrie
is represented to him his owne state what we are they were once the time was that they converst with men as we doe that they spake for Gods glory upon earth as we doe and what they are now we shall be there will come a time when our workes shall cease as theirs doe when we shall be in the place of silence as they are I say it confirmeth to us the former certaintie and assurance of our death when we see others fall before us And there is great profit and benefit that ariseth out of this This is necessary to awaken mens drowsinesse and to quicken up mens dulnesse to a serious consideration of that that is so usefull to themselves A man would wonder that in the Wildernesse where so many thousands died for the hand of God was out against them for their murmuring and rebellion and they were destroyed by the destroyer as the Apostle speakes 2 Cor. 10. that there Moses should pray Lord teach us to number our dayes that wee may apply our hearts to wisedome though they had a sight of so many dying before them and that continually yet they needed to bee stirred up to pray that God would teach them to make use of it So it is with us Wee have seene not only one or two die before us but there was a time not long since and you cannot forget it wherein the destroying Angel did walke at libertie about the Citie and kill thousands in our streets yet when so many died what securitie was there even among those that lived insomuch that after a while the sicknesse grew common and usuall and so unregarded Have we not need then as much as ever Moses had in the Wildernesse to crie to God to teach us to number our dayes that wee may apply our hearts to wisedome Nay much more now when there is scarce one or none in comparison of those multitudes that were swept away in that visitation we have need of such helpes as these are and to joyne our prayers with them too that we may be stirred up to a serious application of it to our selves That 's the first thing it is necessary for living men to take to heart the death of those that are departed that they may see and be brought seriously to thinke of the certainty of their owne death Secondly therein also wee see the nature of death what the proper worke of it in the world is It is of singular use too The nature of death the proper worke of it is to disunite to separate to dis-joyne things here you have the soule separated from the body the estate separated from the man the man separated from his friends and all by Death First I say yee have the body separated from the soule and this is a usefull consideration The soule and the body while they keepe together in a man they may be helpfull and usefull one to another the time will come when they must be separated Alas the not considering of this is the cause of those great errours that are in the lives of men that they bestow so much time upon their bodies that they so much minde the present things of this life and their outward welfare as if they had no soules at all to regard as if there never should bee a separation of body and soule one from another What is the reason that there is all that care tooke for food for the body for apparell for the body for health for the body and such an utter neglect of the soule but because that men doe not dreame doe not thinke of a time of separation of a time of dis-junction of a time of parting these two All the worke of a mans life should now be to make a good use of the faculties of his soule that the body may be happy by it the soule will draw the body after it to its owne estate Now they are together if they joyne now in sinne after their separation there shall come a time when they shall be joyned in punishment if they joyne now in the service of God after they have beene separated a while by death there will come a time when they shall be againe joyned in glory and happinesse That is the first There will bee a separation of soule and body therefore make good use of them while they are together let the body be serviceable to the soule by all its senses and members let the soule rule and order the body by its understanding and affections c. that both body and soule may bee made blessed in an eternall conjunction together after death and in an everlasting union in the sight of God Secondly Death makes a separation betweene a man and all his outward estate in the world The rich man in Saint Luke 12. thought not upon this Soule thou hast much goods layed up for many yeares hee thought his soule and his goods should never have parted therefore take now thine ease saith he See what the end of it was Thou foole saith the Lord this night they shall fetch away thy soule and then whose shall these things bee The time is comming that these things shall bee none of thine they shall bee another mans they shall be some bodies else they shall be taken from thee How necessary is this consideration to take off mens affections from the world and to stirre them up to use their wealth and their estates while they have them so as may make for the glory of God A time shall come that they shall not have it to use that nothing shall be left them but a bare account to be given up Give an account of thy stewardship Luke 16. The maine businesse is now to be done while a man and his wealth are together while a man and his estate continueth together to use it to Gods glory otherwise it will be a woefull and heavy parting when death shall come to make a separation The young man went away sorrowfull when Christ would have his wealth from him because he had great possessions How sorrowfull will a man goe out of the world when he hath a great deale of wealth but he hath not prepared his account he cannot give up a reckoning of his getting of it of his using and imploying of it It is necessary therefore I say that men take to heart the death of those that die before them that when they see the bodies and soules of men parted men and their estates parted they may learne how to use their bodies and soules themselves and their estates while they are yet joyned together Thirdly Death doth not only part a mans body and soule a mans selfe and his wealth but it parteth a man from his friends from all his worldly acquaintance from all those that he tooke delight in upon earth Deathmakes a separation betweene husband and wife see it in Abraham and Sarah though Abraham loved Sarah dearely yet Death parted them
greater worke to doe to prepare for my owne death God in the death of this man speakes to me to prepare for my owne And then to glorifie God by submission to his will make it appeare that thou acknowledgest a power in God to dispose of thy house to doe every thing by patiently resting in his will And yet this comfort is added though children be tooke away that they shall not returne in an earthly manner yet they shall in a better manner Parents are contented to part with their children for a time for their preferment Children though theyare very young that are commended by the prayers of the godly Parents into the hands of God these whose hearts God hath inlarged and quickned fervently and faithfully to pray in the behalfe of their children they may rest in this assured that they shall meet at the Resurrection in a better manner their children shall be better preferred then if they were on earth and shall be raised up to perfection Here you see there is not a tooth bred in a child without a great deale of paine and every tooth cost some paine but this mortall bodie shall put on immortalitie and this corruption shall put on incorruption This weake body shall be made strong weake children strong without paine Death endeth these things and the Resurrection shall present him in a perfect measure of strength in a glorified estate So much for this text and for this time FINIS THE STING OF DEATH OR THE STRENGTH OF SINNE ROM 5. 12. By one man sinne entred into the world and by death sinne ROM 7. 9. When the Commandement came sinne revived and I died LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. THE STING OF DEATH OR THE STRENGTH OF SINNE SERMON VI. 1 Cor. 15. 56. The sting of Death is Sinne and the strength of Sinne is the Law SOlomon telleth thus that there is a season for every thing there is a time to bee borne and a time to die These two are the two great seasons of all men we are as sure to die as we are sure we have lived and every degree of our life is but a steppe to our death Every man of us hath but a part to act here in the world when wee have done that that God hath appointed us we are drawne off from the Stage by Death You will say this is a hard condition for so Noble a creature as Man is to be folded up in the grave for so faire a beautie as the life of man is to be closed up in eternall darknesse that Man should turne to the acquaintance of dust and wormes and make his habitation with rottennesse and loathsomnesse that Death should have the victorie of so excellent a Creature it is a hard condition The Apostle thinkes not so he thinkes otherwise Death saith he ver 54. is swallowed up in victorie As if he should say It need not trouble you to thinke so of Death the condition of it is not so strange and hard as men take it to be It is swallowed up in victory If a man have a strong enemy to deale with it might trouble him but it is no great matter to deale with a conquered enemie Christ hath overcome Death hath conquered that strong enemie Death is swallowed up in victory Therefore Saint Paul in the precedent and subsequent verses of this Chapter seemeth to insult and triumph over Death Oh Death saith he where is thy sting oh grave where is thy victorie As if he should say before Christ came and conquered thee Death thou wert victorious so it was there was a sting in it before Christ sweetned the Grave there was something that was terrible in the Grave but now because Christ is come and hath gotten the victory over the one and sweetned the other therefore Saint Paul breakes forth thus into an insultation and triumph But how can this be Why doth the Apostle thus triumph The reason is insinuated in the verse I have read to you the sting of death is sinne and the strength of sinne is the Law But this is the occasion of trouble to Christians No it is not thankes bee to God that hath given us victory through Iesus Christ our Lord As if he should say I will shew you the reason of my triumphing over Death there was a sting in Sinne and Sinne is the sting of Death and the Law is the strength of sinne but Christ hath tooke away sinne and hath satisfied the Law sinne being taken away Death cannot hurt me the Law being satisfied Sinne cannot prejudice me This was the cause of the Apostles and in him of every Christians insultation over Death The words I have read containe two parts First the sting of Death Secondly the strength of Sinne. First the sting of death is sinne Secondly the strength of sinne is the Law If there were no law there would bee no sinne and if there were no sinne there would be no death Sinne is the transgression of the Law and sinne is the sting of death I shall only at this time insist upon the first of these from whence I shall deliver that which if it please God to accompany with his Spirit may be usefull to you The proposition shall be the very words of the Text Sinne is the sting of death This Proposition I would not have you understand in this sense only that death came in by sinne meerely in a habit though that be true too But understand it in this sense That all the horrour and terriblenesse of Death all the power and rage it hath whatsoever makes it fearefull to a man it receiveth it all from sinne It is sinne that armeth Death against a man if Death have any weapons against a man Sinne puts those weapons into the hands of Death if Death have any poyson against a Christian the sinne of that person putteth that poyson in it Death may bee considered two wayes either as Christ hath made it or as we make it Death as Christ hath made it is a medicine to a Christian a passage and entrance to happinesse it is a day of redemption and refreshing and so we need not be afraid of it Death as we by sinne have made it is the Pale horse Saint Iohn speakes of in the Revelation it is as a fearfull arrest to the debtor it hath a sting in it and so it is fearefull But that I may open this point more profitably wee will enquire into these particulars First what death the Apostle speakes of here Secondly of what sinne he speakes of Thirdly in what respect sinne is called the sting of death And then we will make the use and application of all this First of what death doth the Apostle here speake of that sinne is the sting of For answer hereunto there is a double death corporall and spirituall Corporall death is the privation of the soule when the soule is severed from
the body Spirituall death when God and grace are severed from the soule The Text speakes of the corporall death Sinne is not the sting of the spirituall death for the spirituall death is sinne it selfe And here I will not contend with any man if he be full of enquirie but I will distinguish two parts of spirituall death and I grant in one of them is this sting In spirituall death therefore there are two parts or two degrees The first is called the first death That I take to bee the death of the soule in sinne The second part is when soule and body are for ever closed up in Hell And in this part sinne is the sting And remember this by the way Sinne is not onely a sting now but it will be a sting to men in Hell the sting the deadlinesse the extremity of punishment that is in Hell it is received all from sinne for the damned in Hell when they come there as they cease not to sinne so the sting of sinne ceaseth not to be with them and it may be delivered by conjecture I thinke Hell were no Hell if there were not the sting of sinne there So then you see what death the Apostle speakes of principally of corporall death but it may be extended to the second part of spirituall death for there sinne continueth and so the sting remaineth The next question is what sinne the Apostle speakes of when he saith the sting of death is sinne This is not a time to stirre controversies therefore those ancient controversies and such as are lately stirred up about originall sinne how farre it is the sting of death I let them goe In a word to let you see what sinne is the sting of death remember this Sinne may be considered two wayes either as it is intire untouched uncrushed Let that sinne be what it will be whether it be originall onely or whether it be any actuall sinne streaming from originall whether it be a sinne of ignorance or knowledge whether it be of pleasure or of profit A sinne immediatly that respecteth God or immediatly respecteth our neighbour whatsoever the sinne be if it bee not touched if it bee not crushed if it scape uncontrouled if it be in its native power and keepes in his kingdome if it rule in a man that sinne will certainly be the sting of Death Euery sinne vertually is the sting of death there is an aptitude in every Sinne. But in the event that Sinne proveth the sting of death that is untouched uncontrouled Not every sinne in the event proveth the sting of death but that Sinne that liveth in us or rather that Sinne that we live in that ruleth in us that we affect and love this is the Sinne that putteth a sting into death That very sinne that thou lovest and likest so much and pleadest for that sinne will make death terrible Secondly Sinne may be considered as it is galled and vexed and mortified in the Soule When a man setteth upon the root of Sinne and the way of Sinne and falleth a crucifying the body of Sinne and the members of it I say howsoever there bee divers motions and stirrings of Sinne in the soule yet if these be disavowed disaffected and mortified if there be a crucifying vertue passe over them if they come not within the judgement to approve them or within the affections to embrace and like them if they come not to be a mans trade and way and walke but fall within the improbation of the judgement to disavow them and the misliking of the affections to sorrow for them These shall not be the sting of death whatsoever the motions are But these untouched unmortified sinnes these are the sting of death Now these are the sting of death in a double respect First in respect of the guilt Secondly in respect of the corruption First they are a sting in respect of guilt Every Sinne remaining unsatisfied for remaineth with his guilt and when Sinne is not satisfied for there is the sting of death When the sinner hath nothing to oppose to the justice of God for the sinne he hath committed if the Sinne be in the booke of God uncrossed bee a debt there not blotted out by the blood of Christ if Christ have not satisfied for it if the sinner have not part in him as we shall heare anone then Sin is the sting of death And then secondly they are a sting in respect of the corruption and filthinesse of Sins unmortified Those filthy sinfull motions those depraving qualities inthy soule that thou likest and practisest in thy conversation they give thee up into the hands of Death to execute his Sting upon thee And therefore you that applaud your selves in Sinne and will goe on in Sin doe so But know this when thou commest to the full strength of thy Sinne let it be what it will when Death commeth it findeth the strongest weapon it hath in thy sinne the very power of thy sinne armeth Death against thy soule No man is more obnoxious and open to the sharpest dart of Death then that man that will goe on in Sinne. So you see what Sin is spoken of that is the sting of death that Sin is the sting of Death that a man loveth and doteth on The third Question is in what respect Sin is the sting of Death First by way of Eminencie because that then the sting of Sin beginneth most sensibly to worke in a man Not but that Sin hath a sting before Death but then the deluded sinner feeles his sinne there be divers times that Sin can sting a person before that but then howsoever the sinner hath deluded himselfe and the word of God and the world he can delude them no more Death then most ordinarily fixeth his sting in the soule and makes the sinner feele the smart of his sinne There be three times wherein Sinne can sting a man Before death At death After death Before Death God sometimes letteth loose the conscience of a man even of the most resolved sinner of him that beares himselfe up aloft in his owne eyes in scorne and contempt of the ministrie of the Word sometime I say God singleth out such a person and rippeth up all his heart strikes his Arrowes into his very soule and stings his conscience so irresistably that he knoweth not which way to turne from the wrath that boyleth in his soule And it is one thing to deale with the Minister and another to deale with God When God strikes his Arrowes of uengeance into the soule of a sinner then such a one is stung indeed this God doth sometimes before death Nay sometimes God stingeth the consciences of his owne children for sinne David cries out hee roared for the disquitnesse of his spirit his bones were broken he was sore vexed Lord how long saith he If there be such deepe disquiet by reason of this sting in the consciences of good persons
is that The time of death the heart of a man is put to it at such a time and now these shrinke nothing can inable a man against feare so much as sincerity and uprightnesse When the Prophet Isaiah told Hezekiah from God that he must die he flieth to this Lord remember how I have walked before thee with an upright heart and done that which was good in thy sight When Death commeth to a wicked voluptuous person and telleth him I am here come for thee thou must appeare before God what can this man say Lord I have lived before thee a voluptuous proud wretched life I was a scorner of thy Word a contemner and persecutor of thy people a swearer c. What though perhaps he can say Lord I have heard so many Sermons I have beene so much in conference and the like will this inable a man against the feare of Death No nothing but this that he hath a sincere heart that his heart is unmixed that sinne is not affected in his soule that there is no sinne that hee would live in no duty that he would not doe Lord remember that I have walked before thee uprightly I say nothing will inable a man more against feare then sinceritie and nothing disgraceth perplexeth the soule in an exigent more then hypocrisie It is sinceritie that takes away the sting of Death The Apostle in Rom. 14. saith he No man liveth to himselfe but if hee live hee liveth to the Lord and if hee die hee dieth to the Lord whether wee live or die wee are the Lords Here is the comfort wee are the Lords saith he How proveth hee that Wee live unto him That is the worke of a sincere heart A true Christian liveth not to himselfe but to Christ Now if thy conscience give thee this testimony I have lived unto Christ then whether I live or die I am the Lords the Apostle concludeth it So right is that of Solomon Riches availeth not in the day of wrath but righteousnesse delivereth from death Thy righteousnesse and sincerity delivereth thee not from dying but from death It takes away the sting and power of Death Death shall not be death to thee it is onely a passage to thee Therefore remember as to get a part in Christ so to get a perfect and sincere heart and then the sting of death is gone But a hypocriticall divided heart a heart and a heart that will sting a man That is the second Thirdly wouldest thou have the sting of death pulled out now Then mortifie thy sinnes now doe it presently Remember what Saint Paul saith but I thinke hee speakes it in respect of afflictions I professe by our rejoycing in Christ Iesus I die daily If it be meant of afflictions yet it should be verified of us in respect of sinne die daily to sinne and then the sting of death is gone Oh beloved our condition will be sad and discomfortable when at once we must enter into the field with Death and Sinne he that dieth daily to Sin hee hath nothing to doe with Death when it commeth Death may come to such a party but it cannot hurt him he may rest quietly when it commeth And observe it so much sinne as thou now sparest so much sting thou reservest for Death and is it not folly in a man to spare sinne that giveth a sting to Death But now as a man is to crucifie every sinne let me put in this caution and remember this advise As the sting of every sin is to be pulled out so pull out especially the sting of that Sin that now stingeth thy conscience that now lieth upon thy conscience for if it worke now it will worke fearfully at death Death doth not lessen the work of sin but inrageth it God wil then present and set thy sins in orderbefore thee perhaps God hath brought thee here to day to heare this Word getthee home and set thy soule in order The love of Sin and the feare of Death seldome paâ—…t and where Sinne is much loved Death will there be much feared Death is never more terrible then where sin is most delighted in Therefore crucifie sinne if thou wilt have the sting of death taken away It may be thou thinkest it is a troublesome worke but remember that those sinnes which thou now so much delightest in and lovest and livest in will then prove the sting of death to thee If a man would spend his time in the mortification of sinne when death commeth he should have nothing to doe but to let his soule loose to God and to give it up to him as into the hands of his most faithfull Creatour and Redeemer And is it not an excellent thing for a man to have nothing to doe with Death when it commeth Lastly here is a use of comfort If it hath pleased God to give any of us the grace to pull out the sting of death it is a great comfort But Death is approching you will say Oh but Death is disarmed the sting of it is taken away what a singular comfort is it then to you that Death is comming Indeed all the comfort that the soule is capable of is this that the sting of death is tooke away Now when Death commeth upon such a man it doth but free him from all that state of miserie hee is in here from all that extremitie of condition that he is put into from all those diversities of occasions pressing occasions of tumbling about in the world Death doth but put an end to all And which is an excellent comfort to a Christian Sin is ended with Death what afflicteth the soule of a Christian but that hee carrieth about him a body of sinne and of death This was a trouble to Saint Paul and is to every true Christian Now when Death commeth there is an end of this Body of sinne thou shalt never sinne more thou shalt never grieve the Spirit of God more thou shalt never be clogged with such imperfections and infirmities in dutie that death that commeth to thee shall passe thee to the fruition of eternall glory and what canst thou desire more then to be happy in eternall glory with God FINIS THE DESRVCTION OF THE DESTROYER OR THE OVER THROVV OF THE LAST ENEMIE PSAL. 9. 6. O thou Enemie thy Destructions are come to a perpetuall end ISAIAH 25. 8. Hee will swallow up Death in victorie LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. THE DESTRVCTION OF THE DESTROYER OR THE OVER THROW OF THE LAST ENEMIE SERMON VII 1 COR. 15. 16. The last enemie that shall bee destroyed is Death DEath is a subject that a Christian should have in his thoughts often and neither the hearing nor thinking nor speaking of it can be unseasonable for any place or person We have heard that the life of Philosophers is nothing but a meditation of Death and certainly the life of a Christian much more should abound in
an enemie that it doth not cease till it hath dragged the soule into the presence of God and after from his Tribunall to the torment of eternall fire in Hell That succeedeth death for naturally of its owne nature it tendeth to the destruction of man because it is a fruit of sinne and therefore must needs be the perdition and overthrow of the soule For sinne bringeth destruction in regard it makes God angrie with us and separateth from him and by consequence from all manner of comfort and in regard it separateth from him it bringeth all manner of ill his wrath his hatred and ill will the greatest of all Death I say properly and of it selfe intendeth and seekes to draw all those that it layes hold on to a state of everlasting unhappinesse therefore it is an enemie So you see the second point opened The third is that Death is the last enemie after which there shall bee no more But I must tell you to whom it is the last not to all For there are a generation of men that shall feele death to be the least of enemies and in a manner the first But to the Saints and those that are prepared for death and those that will use the remedie to these and these alone death is the last enemie after once they have grappled and fought and encountred with this enemie they are at peace and rest as he saith Happy are they that die in the Lord for they rest from their labours There is no more toyle and miserie to a good man after death And why Because death seperateth sin from his soule as well as the soule from the body and so taking away the cause of unrest it must needs take away miserie and unhappinesse it selfe Indeed properly Death doth it not but the Lord Iesus Christ by death For it pleaseth him when his servants leave this world then they are fit to enter into a place of happinesse in another world which they could not be except they were freed from sin Death is the daughter of sinne and with a happy patricide as it were at once it destroyeth it selfe and sin and therfore it takes away all misery because it takes away all sinne Therefore it is the last enemie because it killeth the worst of our enemies for when we are dead there shall be no more enmitie betweene God and us and so no more enemy This is the third point The last is that this enemie shall bee destroyed A thing is destroyed abolished when it selfe ceaseth to be and is tooke out of the way and when all the ill effects that it would produce and effect or hath are removed So the Lord Jesus Christ abolisheth Death he destroyeth it that it shall never againe be knowne in the world or felt by his servants and he preventeth all those evill effects that it would worke in the soule for eternitie and removeth all the ill effects of it that it hath wrought on their bodies for the present time Death takes away a mans goods for the present Christ abolisheth that he giveth everlasting substance in heaven Death takes away friends Christ abolisheth that hee sends us to heaven where we have more friends and better Death brings the body to rottennesse and corruption it laieth it in the dust turnes it to putrifaction Christ abolisheth that at the Resurrection it shall rise againe in glory How that is done the Apostle tells us in the end of this chapter The body shall be laid in the dust a weake and feeble a mortall and naturall body but it shall bee clothed with immortalitie This mortall shall put on immortalitie this corruptible shall put on incorruption then shall bee fulfilled that saying Death is swallowed up in victorie But this is also limited it shall bee destroyed to whom To those that use the remedie those that partake of Christ those that have put on him that is the Resurrection and the life Thus I have laid before your eyes briefly these foure things that the Apostle leadeth us to treate of concerning death That it is That it is an enemie That it is the last enemie And that it shall be destroyed Now I desire to apply this and to make use of it First I shall be bold to play the Examiner to search each conscience a little Brethren let the word of God enter into your soules Yee heare that there is a death and that this death is a sore and bitter enemie and yee heare that to some sort of men it is the last enemie that ever they shall encounter with and bee freed from all the hurt of it it shall be utterly destroyed Now doe so much as discend every one into himselfe and inquire what care there hath beene to prepare for death to make use of the remedie against death what time and paines hath beene bestowed to seeke to get that that is the only meanes to escape the Dart of this enemie and that that is the only cause to procure this enfranchisement to the soule from that that else will destroy all A man hath not fitted himselfe to encounter with his enemie when hee lookes after wealth and followeth the pleasures and contentments of this life these things will doe no good they will be rather a burthen to the heart and vexe the soule and increase the mischiefe laying more sin upon the soule and giving death darts to pierce the soule with But when is a man fit for death and who may encounter with this enemie with safetie I will tell yee That man that takes the greatest care to disarme death of his weapons to arme himselfe with defensive weapons against death If an enemie come upon a man with good weapons in his hand and find him altogether unweaponed it is hard for a naked unarmed man to deale with him it is hard for a man that never thought of it before to fight with one that is skilfull at his weapons Death I told yee is an enemie and an enemie that is skilfull in his weapons and the weapon of death it is our owne sinne Death bringeth nothing with it to hurt a man It findeth with us and in us that whereby to hurt us So many corruptions as are in thy heart so many weapons So many idle words so many bad deedes so many swords to pierce thy heart Death maketh use of those weapons it findeth in our selves and with them hee destroyeth and killeth and brings us to perdition Now what have yee done beloved to disarme death what care have yee taken to breake sinne apieces that it may not be as a sword ready drawne for the hand of death when it commeth as Arrowes in a Bow to shoot at you when Death laieth hold on you That man that hath tooke no care to overcome sinne in the power of it and to get himselfe free from the guilt and punishment of it is unfit for death If death come upon him and find his offences
unrepented of unpardoned unsubdued he will so order those offences that he will thrust them into his soule as so many poisoned Darts that will bring sorrow and anguish and vexation and destruction to all eternitie Ye may see then whether yee have any fitnesse to meet with this Enemie whether yee be in case to fight that battell that of necessitie yee must for Death as I told yee before is enevitable If yee have not Get alone betweene God and thy selfe and there call to mind the corruption of thy nature the sinnes of thy childhood of thy body of thy mind bring thy soule into his presence confesse thy sinnes with an endevour to breake thy heart for them and to be sorry for them mightily crying to him in the mediation of that blessed Advocate Jesus Christ that died on the Crosse to pardon and to wash thy soule in his bloud and to deliver thee from the pollution of thy sinnes Begge the Spirit of sanctification to beate downe those sinnes and subdue thy corruptions Bestow time to performe these exercises daily carefully present thy selfe before God thus to renew thy repentance and faith in Christ to make thy peace with God Labour to purge away the filthinesse of thy sinne and then whensoever Death commeth thou shalt find in thy selfe sufficient against it thou hast disarmed it But if yee spend your time in pursuing profits and pleasures and follow the vanities of this life and either yee doe not thinke of death or yee thinke of it no otherwise then a heathen man would have done to no purpose yee thinke of it to enjoy the world while yee live because yee know not how soone death will end the world and you if you play the Epicures in the thought of Death to annimate you to enjoy the outward benefits of this life to thinke of it to no purpose but only to talke and discourse now and then as occasion serveth then Death will find your soules laden with innumerable sinnes that repentance hath not discharged and undoubtedly it will bring eternall perdition Have yee thus disarmed Death But againe a mans selfe must be armed or else hee cannot incounter with his enemie What is our Armour against Death to keepe off that blow The Apostle in one word sheweth us these Armours when hee saith a Breast-plate of faith and love and the hope of salvation a Helmet If a man have got faith to rest on Christ alone for eternall happinesse and his soule filled with the hope of glory and salvation through him and then with love to him and his servants for his sake These three vertues will secure a man against all the hurt that death can doe Faith Hope and Charitie the Cardinall vertues that Christian religion requires and commands us to seeke these are Armour of proofe against all the blowes of death hee that hath them shall never be hurt of Death because he shall never taste of the second death he hath onely to wrestle with the first Death and there is no terrour nor terriblenesse in that if a mans heart be secure by these Graces Faith whereby we depend on Christ and on him alone for grace and salvation bringing hope whereby we expect and looke for salvation of our soules by his bloud according to his promise and working charitie whereby we love him for his goodnesse and his servants for his sake If it be charitie not onely of the lip to speake well but that that produceth wel-doing I say this is that makes us that death cannot separate us from Christ but the further we are from life the neerer we are to him for when this outward taber nacle of our house is dissolved we have a building with God eternall in the heavens and death to such a man is nothing but the opening of the dore to let him out of the dungeon of the world and to place him happily in the Pallace of eternall blisse I pray enter into consideration how yee have behaved your selves in the course of your lives whether as Heathens or as Christians A man that takes no care to prepare for death though he come to the Church from Sunday to Sunday and partake of all Gods ordinances yet if the consideration of death bee not so imprinted in him that it become a motive to him to labour for Faith and hope and charitie and to endeavour to edifie himselfe in these graces he liveth as a Heathen or an Infidell and when death commeth to him it will doe him more hurt then it will an Infidell because by how much God hath given him more meanes to escape and by neglecting those meanes as his sin is greater so shall his punishment be Secondly if yee have beene carelesse for to prepare for this enemie Now be ashamed of it and sorrow for it let your hearts now smite yee and ake within you Oh foolish man or woman say I have lived twenty thirty forty fifty yeares and some more I have laboured against other enemies if men had any thing against me I would be sure to take order I have laboured for the things of this life for riches and friends and given my selfe leave for to enjoy pleasures and taken paines to doe good to my body but all this while it never came into my heart seriously to thinke I must die and after that commeth judgement that I must stand before Gods Tribunall and give account of my wayes I have not laboured to beware of Death and of sinne nor to kill my corruptions I have not laboured to increase in Faith and hope and charitie I have left my selfe unarmed against the last and worst enemie Oh what folly is this to live in the world many a long day and never to consider that there will be an end of all these dayes and the end of those the beginning of another life and a life that will be infinitely more miserable then this If this beloved have beene any of your faults to be carelesly forgetfull of your latter end not to consider of your departure hence if the world have so tempted you and pleasures have so enamoured you that you have forgotten your latter end blame your selves it is the greatest of all follies And that I may disgrace this folly and make you ashamed of it Consider a little That this is to be like children The Apostle biddeth us not to be like children in understanding but hee that forgetteth Death and is carelesse to prepare for it is a very child A little one never thinketh hee shall ever bee a man himselfe and maintaine himselfe and live in the world by his owne labour or by that he shall have from his friends he careth for nothing but meat and drinke and sport and pastime wee blame their folly and laugh at it as rediculous and therefore by our diligence we prevent that ill that might else come upon them Is it not thus with many of you yee live and build houses and raise
your names to be glorious and to make a faire shew in the world but to get grace and to get faith and hope and love and repentance none of your thoughts almost runne that way scarce any of your thoughts are so bestowed Is not this to be children in understanding Againe he is a foolish man that knoweth he shall meet an enemie and will not prepare If a man should heare of twenty or thirty thousand souldiers were gathered against the Citie and besieged it to destroy it He would not be so foolish and so simple then as to bestow himselfe in his trade and to follow his businesse and to give himselfe to merriment but hee would get his weapons and he would looke about him helpe to arme the City and to make it strong Why doe yee not consider that your soule is as a Citie Death will come against it and batter you with sicknesse with paines and at last will certainly take it and if the soule be not prepared will carry it to Hell fire Why will you be so retchlesse and senslesse to eate and drinke and labour to grow rich to bury your selves in earthly labours and never thinke how to escape how Death may be kept out that will destroy soule and body I presume you are ashamed of this folly by this time I hope yee will goe away with remorse and sorrow for so carelesly neglecting a thing of so great importance to be provided for In the third place therefore I entreate you begin this great worke this day Consider if you have not begun the enemie lieth in waite for thee oh man or woman if thou bee never so young thou maist meet with him before night if thou bee old thou must meet with him ere long Prepare for him betime thinke what an enemy may encounter thee in the way If a man be to travell though he be not assured to meet with an enemie yet he will strive to get good company and weapon himselfe he will carry his sword something he will doe that if a theefe come to robbe him he may be able to prevent the danger Beloved thinke that there is an enemy that way-laies us as we goe along in the world one time or other he will be sure to come upon us therefore stirre up your selves begin this day to prepare for this enemie How shall I prepare for Death I told you before it is not amisse in a word to repeat it Get Faith in Christ and Hope and Charitie and Repentance These will be meanes to prepare and helpe thee against Death Therefore if hitherto thou have not lament and bewaile the sinfulnesse of thy nature and life Assoone as thou art out of this place get thee into a solitarie roome fall upon thy knees lament thy sinnes the ilnesse of thy nature and carriage rehearse thy wayes as much as thou canst condemne thy selfe before God mightily crie for pardon in the mediation of his Sonne and never leave sobbing and mourning till he hath given thee some answer that hee is reconciled And then strive to get faith in Christ call to mind the perfection of his redemption the excellencie of his person and merits that thou maist repose thy soule on him that thou maist say though my sinnes be as the Stars and exceed them yet the merit of my Saviour and his satisfaction to the justice of God it is full in him he is well pleased and reconciled I will stay on him Lord Christ thou hast done and suffered enough to redeeme mee and Man-kind thou hast suffered for the propitiation of the world though my sinnes deserve a thousand damnations yet I trust upon thy mercie according to the Covenant made in thy Word Thus when a man laboureth to cast himselfe on Christ to lay the burthen of his salvation and to venter his soule on him now he hath beleeved this Breast-plate Death is not able to thrust through And then labour that this faith may worke so strongly that it may breed Hope a constant and firme expectation grounded on the promises of the Word that thou shalt bee saved and goe to Heaven and be admitted into the presence of God when thou shalt be separated from this lower world Hee that is armed with this hope hath a Helmet Death shall never hurt his head it shall never be able to take away his comfort and peace He shall smile at the approach of death because it can doe nothing but helpe him to his kingdome And then labour for Charitie to inflame thee to him againe that hath shewed himselfe so truly loving to men as to seeke them when they were lost to redeeme them when they were captives and to restore them from that unhappinesse that they had cast themselves innto Oh that I could love thee and thy people for thy sake thou diddest die for them shall not I be at a little cost and paines to helpe them out of miserie Thus if yee labour to be furnished with these graces then you are armed against Death those will doe you more good then if you had gotten millions of millions of gold and silver As you have understanding for the outward man as you have care to provide for that to preserve and comfort life while you are here so have a care for the future world and that boundlesse continuance of eternitie If a man live miserably here death will end it if he be prepared for death he shall live happily for ever but if a man live happily as we account it and die miserably that misery is endlesse Yee mistake beloved yee account men happy that abound in wealth and honour that have great estates I say yee mistake in accounting men happy that enjoy the good things of this life that can live in prosperitie to the last time of their age possessing what they have gotten If such a man be not prepared for death Death makes way for a greater unhappinesse after death For the more sinne he hath committed the more miserie shall betide him his life being nothing but a continued chaine of wickednesse one linke upon another till he settle upon a preparation for Death And in the last place here is a great deale of comfort to those that have laboured to prepare for death though to them Death is an enemie yet it is an enemie that is utterly destroyed The Philosopher said that Death is the terriblest of all terrible things so it is to nature because it doth that that no other evill can doe it separateth from all comfort and carrieth us we know not whether Death is terrible to a man that is unarmed for death but to the poore Saints that have bestowed their time in humiliation and supplication and confession that have daily endevoured to renew their faith and hope and repentance Death hath no manner of terriblenesse in the world if it bee terrible to a Christian at the first it is onely because he hath forgot himselfe a little he
is a nullitie of beeing in respect of a living creature there is nothing liveth Here is a perishing from a being to a not beeing Againe perishing may be a passage from a being to a worse beeing so an impenitent man when he dieth he passeth from life to death yea to an eternall death to a worse beeing that is a perishing and a proper perishing that is worse then to bee lost It is better to have no beeing then to have either of these But in neither of these senses the righteous man perisheth hee hath a beeing and a well-beeing after death His soule hath a real beeing with God in happinesse his body hath a beeing of hope though it be in the grave Nay it hath a real beeing of happinesse as it is a member of Christ in regard of the misticall union So in no sense he perisheth he is but tooke away hee is but removed it is but Exodus but transitus his death is not a going out of the Candle it is but a translation a removing of it to a better frame it is set upon a more glorious table to shine more bright The word is well expounded in the 11. Hebr. concerning Enoch whereas in the fifth of Genesis the Scripture saith Enoch walked with God and God tooke him in the Hebrewes it is said he was translated In the one he was tooke away that is in respect of the world In the other hee was translated that is in respect of heaven They are tooke away that is from the place of miserie the Dungeon the prison to a place of glory and happinesse They are tooke away from the house of clay to the house Eternall not made with hands in the heavens they are translated upward that is meant in this So that there are two observations in this First That Pietie and Mercie excuseth not from death Godlinesse it selfe freeth not a man from death Death it is that end that is propounded to all men The bodies of godly men are of the same mould and temper of the same frame and constitution as other men their flesh is as fraile their humours as cholericke their spirit as fading their breath as vanishing they owe the same debt to nature to sinne to God to themselves and their owne happinesse They are bound under the weight of the same Law the statute law is It is appointed to all men to die once It is well said to die once for the impenitent man dieth twice he dieth here by the separation of his soule from his body that is the first death and there is the second death that succeedeth that the death of the soule by a separation of it from God which is far worse But righteous and mercifull men die once the first death seizeth upon them It is appointed to all It is the end of all flesh in one place It is the end of all the earth in another place It is the end of all living the end of all men even mercifull and godly men are brought within the compasse of this law of Nature to yeeld up this debt due Righteousnesse excuses not it frees not It is a law that bindeth one as well as another As Basil of Seuleucia observeth though Adam was the first that sinned yet Abel was the first that died Adam committed the transgression the elder sonne was Cain the second Abel in the course of nature the eldest should have gone first but Abel righteous Abel that was the moytie the halfe of his comfort and the greater halfe though the younger Adam sinneth first and yet righteous Abel dieth first Hee gives the reason to be this because God would let us see in the Portall of death the table of the Resurrection he would shew us the linnaments of the Resurrection in the first man that dieth that righteous Abel is tooke away that we should be assured that he was but translated there was hope of the Resurrection confirmed even in his death But yet that is not all the reason I conceive that is more proper to this is righteous Abel dieth first to shew that even righteous and mercifull men must not expect immunitie from death and from suffering tribulation in this world it is the condition that befalleth Abel the righteous as well as Cain the Pharisee It belongeth to faithfull Abraham as well as to Apostatizing Demas to beloved Iacob as well as to rejected Esau to meeke Moses as well as to cursing Shemei to Deborah the Prophetesse as well as to usurping Athaliah to devout Iosiah as well as to impious Ahab to tender-hearted David as well as to churlish Nabal to the humble Publican as well as to the vaunting Pharisee It is the law and rule that is set to all there is no exemption righteousnesse pietie and workes of mercie then doe not exempt For if they could exempt how should pietie have the reward when should godlinesse come to the full recompence It is Death that makes way to the hope of reward And if it be so that righteousnesse excuseth not then neither honour nor strength nor beautie nor riches can excuse in the world for these are of farre lesse prevalencie with God then pietie So the Argument standeth strongly if Iob died that was a mercifull man if Abel was taken away that was a righteous man looke to other conditions then Caesar that is the Princes of the world shall be cut off their state and pompe shall not keepe them then Cressus that is the rich men of the world shall die their purse and plentie shall not excuse them then Socrates that is the prudent and learned men of the world their wisdome shall not prevent it then Helena that is the Minnions of the world the decking of their bodies and their beauty and painting shall bee fetched off they will expose them to death they shall not free them then Sampson that is the strong men of the world those that are healthy of able parts likely to out-live nature their strength shall not excuse them that no man should glorie in any thing without Neither the strong man in his strength nor the wise man in his wisedome or the rich man in his wealth but if hee glory in any thing to glory in the Lord. Though wee must not boast our selves of pietie yet as the Apostle saith yee have compelled mee If a man may boast of any thing it is of pietie that is rejoyce in this if God have made a man a vessell of mercie and an instrument of doing any good but otherwise to boast of it even that shall be the staine and further disgrace of it for righteousnesse it selfe excuses not from death all are subject to the same law that is the first observation Mercifull men are taken away as well as others Secondly there is a difference in the manner though they bee subject to death yet it is a subjection under another subjection Death is made subject to them they conquer Death So both
there grow a Fig-tree or Ivy out of the house that it spread the root through the chinckes and partitions of the wall a man that cuts downe the Fig-tree shall not profit for it is so fast rooted in the wall and in the chinkes that either hee must pull downe the wall or else it will not die Therefore a wise man will pull down his house and root out the Fig-tree and then set up stones and and there erect the house beautifull and so both are preserved he hath his end in both both the house is rebuilt and the Ivy consumed and rooted out So it is in case of sinne there is the house we carry about us the building the temple of our body the house is man himselfe sinne is the fig-tree it is such a fig-tree as insinuateth it selfe betweene every chinke and partition in our nature there is somewhat corrupt in every facultie of the soule and it sheweth the fruit in every part of the body that is an instrument of sin it hath so wound it selfe in that the fig-tree cannot be destroyed cannot be pulled out except the house be dissolved there must be a pulling downe of the Temple therefore God in wisedome by Death he takes the temple the house in peeces and then the fig-tree may be pulled out and then he erects the wall of that house more glorious then before it was throwne downe while the fig-tree was in it while sinne was in it it is raised up without it that is that the Apostle saith Corruption shall put on incorruption and mortalitie shall put on immortalitie the body that is sowne a naturall body it shall bee raised a spirituall it is sowne in dishonour it shall be raised in glory God therefore takes them away from the evill of sinne hee dissolveth the body that hee may purifie it and cloath it with immortalitie that it may be a purer body then when it was first presented in nature at the first Creation We see hereby what those good things are that Death bringeth It bringeth immunitie from the evill of suffering God takes away mercifull men that they see not that they suffer not And it bringeth immunitie from sinne that they doe not see it that they doe not commit it The use is a Pillar of confidence not to bee afraid of Death who would feare that which makes for his perfection that is the meanes of his translation to happinesse And in respect of others not to mourne for them that are tooke away out of this world as those that are without hope they are not tooke away but translated they are removed for their advantage for the better Elijah was removed from earth to heaven in a firie chariot shall Elisha weepe because hee enjoyeth him not No he is tooke from earth to heaven Ioseph was sold into Aegypt but it was to be a Ruler God intended that it is the same reason God translates us out of the world to give us the end of our hope even the salvation of our soules Shall we mourne as men without hope God takes them out of a valley of teares shall we mourne unsatiably for those that are tooke out of the valley of teares let us not bring their memory to the valley of teares they are past it God takes them from evill to good to the best good the good of immortalitie and eternitie the good of the enjoying of God of that that eye hath not seene nor eare hath heard It is true that when we see any impenitent man die any man die in his sinnes there is just cause of mourning That was the course that David observed he lost two sonnes Absolom a wicked sonne he mourned for him he lost the child that was begotten in adulterie for the life of which he prayed he mourned not for the childes departure and Saint Ambrose giveth the reason well he had a good hope and assurance that the child was translated to a better estate he doubted of Absolom he died in his sinnes therefore he mourned for him for his death not for the childes So when we see any die in his sinnes there is cause then of teares and of excessive teares then David crieth Absolom oh my sonne my sonne But if there be good evidences of a Saint translated to glory shall we mourne as men without hope As Saint Ierom speakes to Paula mourning for her daughter Art thou angrie Paula because I have made thy child mine Hee bringeth in God speaking thus dost thou envie me my owne possession my owne creature It is true for the state of an impenitent man he hath his good things here and his evill to come after there is cause of mourning for that he is translated from good to ill his heaven is in this world his heaven is in his treasure in his riches in his chests and upon his table and as he enjoyed a heaven here so hee must not looke for it after there is a place of another condition his heaven is here his hell after But the penitent and contrite his ill is here and his good after his hell is in this world in suffering and in mortifying the flesh in wrestling with sinne in incountring with tentations here is his hell and his torments but after commeth his heaven and his blisse so he is translated from bad to good he is tooke away from the evill to come So here is the meaning of all I have shewed first the meaning of the three phrases The second thing I propound is this What the Prophet bemoaneth and makes lamentation for and these mercifull men for if they be tooke away from evill present and evill to come evill corporall and spirituall sufferings extraordinary plague and famine sufferings ordinary sicknesse and tentation if it be so that no sinne shall fall upon them to destruction no tentation fall on them to destroy them here much lesse afterward if they be tooke from all these evils how commeth the Prophet to make lamentation that mercifull men are taken away from the evill to come for hee speakes it mourningly It is one sufficient reason he mourneth over them because others did not But there are two reasons that are more speciall There is the losse of the godly man for the present when hee is taken away that is a thing to be lamented And the danger of the world in respect of the losse of a godly man First the losse of a godly man that is a great punishment that God sendeth on a place there is a great losse to those that survive The losse of their example they shine as lights there is a Taper a Candle taken away Yee rejoyced to walke in his light saith Christ to the Iewes concerning Iohn there was a light not only of Iohns Doctrine but of his example whereby those that heard him walked There is the light of grace set up in the life of the Saints of God they are as a Taper to guide us in
a man had but alwayes some one before him as a witnesse he would not venture upon many things that hee now doth If a malefactour should see the Judge before him if the child had alwayes his fathers eye upon him or the servant had alwayes his Master sitting about him and above him though there are many that are unjust servants yet neverthelesse hee would serve him at least with eye-service Now set your selves in the eye of God that sees you in the darke heares you in your most secret whisperings knowes every action of your life and every circumstance of those Actions This will be a meanes to keepe thee from security I will adde but one more which is the sixth Consider thy latter end The night is now comming upon us If it were told any of us that this night thou shalt die as it was told the rich man in Luke 12. Thou foole this night shall they take away thy soule I thinke there is none that heareth me this day but hee would certainly keepe waking this night But it is not bodily waking we plead for but spirituall waking a waking from sinne a waking to repentance And we tell you that Death is now at the dore ready to seize upon you Wee speake not only to you that are aged that are at the brinke of the grave but we speake also to you that are young Death may seize upon you and strike you this night be awakened now to repentance I remember what God said to the Church of Sardis Bee watchfull and strengthen the things that remaine That Church was asleepe as many of us are at this day God commeth to awaken you now as he did them that that little goodnesse you have left may bee renewed and confirmed You that are quite out of the way of grace and goe on in a course of sinne fit now downe and humble your soules get into a secret corner wherein you may confesse those many provocations whereby you have provoked God all your dayes and resolve to amend if the Lord spare you Begin now delay it no longer it may be the last night the everlasting night to you take this warning now therefore be awakened to repentance This is that the Scripture calleth upon so much Eccles. 11. Rejoyce O young man in the dayes of thy youth and let thy heart cheare thee in thy youth and walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all this thou shalt come to Iudgement As if he should say You that are in the middest of your delights that solace your selves in the middest of the abundance of the earth which you enjoy that sport your selves in the pleasures of this world know that there will come a Judgement day see therefore now what will best answer God then Since the end of all things is at hand saith the Apostle let us bee sober and watch Wee know not how neere the end of the world is wee know indeed it shall not bee yet because Antichrist must bee destroyed and the Jewes called before that day come but neverthelesse certainly thy end is neere thy day thy particular death and that is the time of thy particular judgement may be sudden It is appointed for all men once to die and after that commeth the judgement That is the particular Judgement that commeth upon Death so I say this may be the night of thy death and the morning may be the day of thy particular doome Iudge your selves now that you may not bee judged of the Lord It was the use that the Apostle made even to good men For this cause saith he many are sicke and weake and many sleepe that is they are dead what then If wee would judge our selves wee should not bee judged of the Lord. So say I to you judge your selves now bring your selves as prisoners before the Barre arraigne your selves as malefactours before the Judge bring out the particular bills of inditement against your selves whereby you have provoked God yet there is mercie the day of grace and opportunity of repentance and turning unto God yet lasteth therefore doe it now I might adde many other helpes to this purpose but these shall suffice at this present Wee have an example before our eyes enough to warne us of this Here is an example of Death which should teach us now to awaken our selves and not to liue securely as men that dreame of a long life for many yeares Here is a young man dead tooke away in the prime of his time in the beginning of his dayes his sicknesse though it held him not long yet it was somewhat violent How know you what a short time you have though you are now young or if you live longer what sicknesse you may have it may be you may be deprived of your reason and senses therefore now while health and reason and sense while these Warning Sermons are afforded take time and make use of time lest your securitie make good this Text upon you When they shall say Peace Peace then sudden destruction commeth upon them as travaile upon a woman with child and they shall not escape FINIS A CHRISTIANS VICTORIE OR CONQVEST OVER DEATHS ENMITIE ROM 8. 37. Wee are more then conquerours through him that loved us HOSEA 13. 14. I will ransome them from the power of the Grave I will redeeme them from death O Death I will bee thy plagues O Grave I will bee thy destruction LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. A CHRISTIANS VICTORIE OR CONQVEST OVER DEATHS ENMITIE SERMON XIII 1 COR. 15. 26. The last enemie that shall be destroyed is Death IT could bee no Paradox to declare that every man hath more enemies in the world then friends both wicked and godly There is no question of it But it is true also that so long as a mans wayes please God hee can make his enemies his friends Of all the enemies men have the spirituall are the worst for they are common continuall enemies Common enemies I call them because they are every mans enemies Others though they bee enemies to some they are friends to others these to all Continuall because their warre is never at an end Other enemies we may have truce with now and then pauses and breathing times leasure given us when we have done one skirmish to make ready for another from these there is no intermission nor rest not for a moment wheresoever or whatsoever we are about it may be said to us as Dalilah said to Sampson Up Sampson thy enemies are upon thee The three principall of these yeeknow are commonly reckoned up to be The Divell the World and the Flesh. But the Apostle telleth us of a fourth which hee calleth our Last enemie the enemie which shall last of all assault us the other will leave assaulting us when we are in this world this when we are leaving the world mustereth up his forces against
thinke of some way how wee might shift and shun it but it is beyond the kenne of our eyes we are no more able to see that then the Ayre being therefore out of sight it is out of our reach we know not how to grapple with it we know not with what weapons to encounter it And a Spirituall Enemie I call it because though it seize on the body it strikes at the soule By Gods decree the death of the soule is a concommitant of the death of the Body and were it not by Gods mercy reverst they would still come like lightning and thunder and strike both together Againe it is a spirituall enemie because it fighteth against us in the strength of sinne It commeth armed with a Sting the sting of death is sinne Some make question whether if Adam had never sinned he should ever have died But me-thinkes the Apostle Saint Paul putteth it out of qustion By one mans disobedience sinne came into the world and by sinne death All those Death 's that S. Austin reckoneth up First when the soule is deprived of God separated from him Secondly when the body is separated from the soule Thirdly when the Soule is separated from the body and from God and suffereth torments for a time Lastly when the soule is separated from God and rejoyned to the body to suffer torments eternally All these are the recompence and reward of sinne Therefore Death comming and being an Enemie thus armed whatsoever kind of death it be we may well say it is a spirituall enemie and the more spirituall the more dangerous Fourthly and lastly it is a continuall Enemie And it is the more dangerous for that It laies hold of us in the wombe and never leaves us till it hath brought us to the Grave Beloved wee doe not only die when we die but all the time we live assoone as wee begin to live we begin to die As Seneca saith Every day wee die because every day some part of our life is gone As a Candle it is no sooner lighted but presently it begins to waste as an houre-glasse it is no sooner turned but presently the sand begins to runne out So our life it is no sooner breathed but presently it begins to vapour out As the Sea what it gaineth in one place it loseth in another so our life what we gaine one way wee lose it in another looke what is added to it so much is tooke from it the longer a man liveth the lesse he hath to live Death doth by us as Iacob did by Esau catcheth us in the wombe and never leaveth us So wee see it is a Common a Secret a Spirituall a Continuall Enemie Next we are to consider How and wherein Death sheweth it selfe an Enemie What Death deserveth at our hands to bee thus accounted and feared Fearfull and terrible it is that is certaine So Aristotle It is the most terrible of all terribles Bildad in Iob calleth it the King of terrours What doth Death bring with it to make it fearfull I answer Death hath sundrie concomitants and companions that attend it that make it a formidable Enemie First the Harbingers that come along with it Sicknesses and diseases infirmities old age and difficulties These are all fearfull to nature and through feare of these Death keepeth men all their life in bondage They make our lives as it were a life rather like a life then a life indeed So that howsoever the Apostle said in another place as it were dying and Behold wee live There Death hath the tanquam and life the Ecce yet here we may say as it were living and behold wee die here life hath the tanquam and Death the Ecce Life is but as it were a life it is but the shadow of a life that man walketh in Man walketh in a vaine shadow and disquieteth himselfe in vaine It is true it lighteth not on all alike some it commeth on as a Lyon and breaking their bones from morning to evening it makes an end of them to others it is as a Moth in the garment secretly in their lives by degrees insensibly pining and consuming them Howsoever what Harbinger soever it bringeth it visiteth us with many touches and twitches before it come falling pell-mell thicke and three-fold on us when they come In respect of these it may be said to be an Enemie Secondly the dissolution that Death bringeth For it dissolveth the frame of nature It divorceth and separateth the soule from the Bodie those two companions that have lived so lovingly together and perhaps have lived a long time together This is another thing that makes Death looke like an Enemie Friends and companions that have lived long together are loth to part wee see in experience old folke commonly are more loth to part when they are old then when they are young Now there is none neerer then the soule and bodie there is none have lived so long or so loving it must needs be tedious for these to part and be an affliction and vexation when neither the body can longer retaine the fleeting soule or the soule longer sustaine the drouping body Therefore in respect of this also Death being the cause of this no marvell though nature reluctate and we looke upon it as on the face of an Enemie Thirdly the horrour of the Grave The men of Darknesse as Iob calleth it the place of oblivion the pit of stinch and rottennesse this is another thing that nature shrinketh and relucts at For there we must burie out of our sight that that once was the delight of our eyes as Ezekiel said by his wife And though it were never so lovely before yet it quickly becommeth loathsome Our Beds must be made in darknesse where corruption and wormes must be the Mattresse and Coverled to lie under us and spread over us Thou shalt say to Corruption thou art my father and to the worme thou art my mother and my sister That bodie of thine that God in the wombe so wonderfully made that thou all thy life-time peradventure hast delicately cherished lapped in Silke in Furre pampered with sweet wines Death as a proud Tyrant will set his foot upon it and throw thee downe to the horrid dungeon where thy flesh shall putrifie and thy bones rot and the beauty of it though sometime it were as the Rose and the Lilly of the field shall soone become as loathsome as the dung in the streets This is another thing that makes the face of Death dreadful and terrible when we thinke of such privations and annihilations as these thaâ—… wee shall come from a beeing to no beeing These cannot but make Death looke with the face of an Enemie Fourthly The losse and deprivation of all worldly contentments and worldly imployments that is another thing that makes Death terrible and fearfull to us Looke whatsoever contentment wee tooke in any thing here we must bid
uncertaine and obscure yet from the secreâ—… revelation of Gods Spirit the Saints in some measure know how it will be with them after death Wee know though our earthly tabernacle be destroyed wee have a building given us of God All these things are helpes to give us comfort against the feare of Death and those Enemies that Death comes attended with that though it be an Enemie yet it is a subdued Enemie Secondly it may comfort us to consider that Death is not only a subdued but a reconciled Enemie of an Enemie it is made to bee a friend it is so to all the faithfull such a friend as they have not a better in the world It is most certaine the wicked have not a worse enemie in the world then Death and the godly have not a better friend so yee should see if I had leisure to shew you on the one side from what labour and care and miserie it helpeth to free them and on the other side to what comfort and rest and peace and joy it helpeth to bring them Lastly it may comfort us to consider that as death is an enemie a subdued enemie a reconciled enemy so it is an enemie that at last shall be destroyed The time shall come when Death and Hell shall be cast into the lake of fire the meaning is I thinke they shall be shut up in the bottomlesse pit where they shall only have leave to exercise their power on the Divell and damned reprobates that lie there in torments Death on the one side still gnawing of them that they ever die and yet Hell on the other side still preserving of them that they shall everlastingly live But the godly and the faithfull shall have their part and portion given them in the resurrection to life where they shall never â—…ast of death more What the Apostle saith of Christ is true of all those that are in Christ when they are once dead they shall die no more Death hath no more dominion over them But I cannot inlarge these comforts Yet Beloved I have a word or two of counsell I pray hearken to it Birefly thus Christ though he have overcome and destroyed both death and sinne for us for ever yet notwithstanding he will have us exercised also in subduing and overcomming them Christ hath not so fought for us but he will have us also fight for our selves as hee hath overcome death so must we for our parts that wee may have the comfort of that that Christ hath done Death being an enemie to us we must prepare and arme our selves against it that it may not be an Enemie too strong And for your better direction take these few heads First Remember that Death is the wages of sinne It is sinne that lead Death into the world it is in respect of that that Death is an Enemie to us and were it not for that it would bee no Eenemie at all Now then beloved if yee will not die in your sinnes let your care be to die to sinne labour to have sinne die in thee and then thou shalt not die in that When thou hast committed drunkennesse or prophanenesse c. thinke with thy selfe this is pleasant and sweet now but how will this tast another day when I shall come to lie upon my death-bed and my soule shall set on my pale lips ready to take her flight and bee brought before the Judgement seat of Christ What fruit will these things bring then What comfort and peace and joy will it procure to the conscience then Oh saith Abner to Ioab knowest thou not that this will be bitternesse in the end It will be as gall and wormwood therefore if yee would not have Death be bitter then let not sinne bee sweet now part with sinne betime That is the first Secondly learne to walke humbly with God betime and betime put your selves in a way of repentance and new obedience take heed of dallying with God and procrastinating and putting off the time What is the reason why a sort die as Plinie saith some doe that are stung with the Serpent Colemion some laughing some raging some soâ—…tish and secure others hoping some dispairing They have not beene carefull to walke with God while they lived because they wanted care then they want comfort now They that remember not God in their life saith S. Austin it is just with God to forget them in death The Apostle S. Peter would have us looke for new heavens and a new earth wherein dwelleth righteousnesse But never looke thou to dwell in that heaven where righteousnesse dwelleth except righteousnesse dwell in thee And he exhorteth us that wee be found of God in peace at that day that is sweet and comfortable indeed but remember Peace and holinesse goe together if we would be found of God in peace wee must be found of him in holinesse Walke in holinesse and uprightnesse and then peace shall kisse thee on thy death-bed Marke the upright and just man the end of that man is peare Thirdly the better to subdue Death be willing to meditate and thinke oâ—… of Death learne the Art of dying practise the way of it betime learne to die daily How shall we doe that I will shew you Consider we have many little deaths to undergoe in the world as we have many delights Learne to inure and acquaint thy selfe before hand with the patient and quiet bearing and enduring of these many troubles and crosses that befall thee As Agamemnon first overcame the Lacedemonians by wrestling and then by fighting and Bilney first burnt his finger in the Candle that after he might the better endure the burning of his body at the stake So thinke with your selves If I cannot endure a little how shall I endure more If I cannot endure a light crosse a small affliction doe I murmure at that Am I impatient and repine at that How shall I beare the pangs of Death when they come Therefore let us inure our selves to a meeke and quiet bearing of lesser stripes so wee may be better able to endure heavier stroakes Many of us lay out a great deale of care how to live in the world we had more need take care how to die when wee shall leave the world Studie the Art of dying That is the third Lastly that we may the better subdue Death that it may not be an Enemie too strong Learne before so to dispose of our selves and order our affaires that when Death commeth wee may have nothing to doe but to die Get all differences reconciled all doubts settled all reckonings ordered sequester our selves from all other avocations that nothing may interrupt us when that worke is to goe in hand with Put thy house in order saith God to Hezekiah I say so to every one of you First your outward house that which concerneth your worldly estate put that house in order What wouldest thou make thy Will
cloudie to us but then God will manifest himselfe before men and Angels Then those wayes and workes of God against which the hearts of unsanctified men have boyled shall appeare to be as they are holy and good and righteous to their condemnation and terrour Yet further The particular Judgement that God inflicts upon men in this life may prove the universall The burning of Sodom and Gomorrah the drowning of the old World the plaguing of Egypt and the desolation of Ierusalem These shew the infinite hatred of God against sinne therefore no doubt hee will take a time to revenge himselfe of the impenitent amongst the sonnes of men because of their sinnes Lastly the consciences of men may prove that there shall bee a Judgement For let a man commit secret sinnes thatnone knoweth but God and hee yet many times hee feeleth hellish horrour which is a manifest proofe that conscience seeth and apprehendeth God as the supreame Judge that will call all men to an account for their sinnes Thus you heare the reasons why there must be a Judgement The manner of this Judgement consisteth in these particulars First it shall bee the last judgement after which there shall bee no other which declareth the terriblenesse of it In this life while there is life there is hope Let the wicked forsake his wayes and turne to the Lord hee will be gracious to him But then the sentence shall not be reverst then there can be no appeale from that Judge and judgement Againe it shall bee a Generall Iudgement which is the second thing God judgeth in this world and that both in life and in death Hee judgeth in life by chastising his children for their faults and avenging himselfe upon his enemies Hee judgeth every man at death But then there shall be a Generall Judgement of all 2 Cor. 10. Wee must all appeare before the Iudgement seat of Christ. In the third place It shall be a manifest Iudgement Sometime the Lord judgeth men secretly by raising up in them feares and horrours in their hearts causing his curse in them as water in their bowels and oyle in their bones But then God shall open his wrath against the children of wrath before a world of men and no eye shall pitty them Fourthly it shall bee a sudden judgement Even as the flood came upon the old World when they were sporting themselves and deryding Noah that preached to them of the flood so shall the fire come upon the World that shall passe before the face of Christ when he shall judge the quicke and the dead As a snare saith Christ shall it come upon all that dwell upon the earth When the Fowler layeth a snare to take a Bird hee giveth not warning to the Bird but surprizeth it suddenly so will Christ Jesus surprize the sonnes of men suddenly beyond their expectation The Evangelist saith hee shall come as a theefe in the night A theefe knocks not he giveth not warning so Christ Jesus beyond the thoughts of men will bee on them suddenly before they are aware by his dreadfull Judgement Fifthly it shall be a most righteous judgement Then God as the Apostle faith Rom. 2. will render to every man according to his deedes Hee will not regard the face of any Hee will not bee brybed by wealth or reward Hee will not heare the testimony of the world for the wicked or against the godly but deale impartially and give to every one according to his doings Lastly It shall be an Eternall judgement So saith the Apostle Heb. 6. 2. The meaning is not that God shall sit for ever sifting matters and surveying causes but it is so called from the effect for the conclusion shall be this the Eternall weale and happinesse of the godly and the eternall woe and miserie of the wicked that shall be plunged by the justice of God into the severest torments The Use of this Doctrine First it serveth as a preservative against temptation for so Solomon hath made it in the Text a preservative and bridle to young men God will bring thee to judgement saith he and let me make it so to you When Sathan tempteth you to sinne remember God will call you to Judgement even for those faults for which you may possibly escape the penaltie of men yet notwithstanding it is impossible for you to avoide the righteous Judgement of God If Sathan would have thee doe any thing that the word of God and thy owne conscience sheweth thee to be hatefull and wicked in the sight of God say to him No no God will bring me to Judgement This is the policie of our Adversarie when hee induceth us to evill hee makes sinne sweet and pleasant to us but it should bee our wisedome to make sinne bitter and loathsome even in this meditation God will bring us to Iudgement for the same The Apostle saith Resist the divell and hee will flie from you But how must we resist him not by arguments of our owne making but by arguments of the word of God and amongst other weapons remember to lift up this when Sathan would have thee sinne say No no God will bring mee to judgement When the Divell solicited Eve and circumvented her shee spake in the Serpent to Sathan concerning the Judgement of God Wee may eate saith shee of all the trees of the Garden but not of the tree in the middest of the Garden least wee die here shee brought an argument from the judgement of God but here was her weaknesse shee presently let it fall It should bee otherwise with us when Sathan tempts us let us say we shall die and be condemned for sinne say so and continue in it If any revolt from the truth he professeth he shall die in his sinne If any man disquiet the people of God by vexation or oppression hee shall die in his sinne If any man bee a drunkard or Epicure hee shall die in his sinne If any man be a whoremonger or adulterer hee shall die in his sinne If any man bee a swearer God hath vowed hee will not hold him guiltlesse hee shall die in his sinne If any man be an ignorant person disobeying godlinesse and obeying unrighteousnesse he shall die in his sinne If any man continue in grosse wickednesse in any wickednesse without repentrnce he shall die in his sinne Oh remember this Judgement of God this death that God will inflict on sinners for sinne For the wages of sinne is death and arme your selves with this when Sathan tempteth you if you forget Death and Judgement you are naked and unarmed your spirituall Adversary may hit you on the bare and spoile you as he will The second use is for instruction Will God bring us to Judgement for our sinnes Oh then let us hast to repentance Beloved this is one of the last things that God will doe and this is the greatest thing that Ministers can say
dignitie of thy soule iâ—… 〈◊〉 the breathing of God the Image of God he created it with 〈◊〉 Word redeemed it with his Sonne and in whomsoever his gâ—…e abides he will crowne it hereafter with his glorious presence What then remaines but that we esteeme our soules accordingly as God values them Let us not with the unhallowed voluptuous in these times make lords of our bodyes and slaves of our soules Let us not spend our dayes in providing for the lusts of the flesh Let us not in affectation of faire possessions of able servants of hopefull sonnes and good friends content our selves with bad soules A mans soule is himselfe saith Plato And O wretched wight saith Saint Austin how hast thou deserved so much ill of thy selfe as among all thy goods to be only thy selfe bad O remember the sublimitie of thy precious soule thou knowest not what a precious pearle thou hast in thy body like the hidden treasure in the Gospell it is of greater worth than the whole field I say not as he did know that thâ—…â—…ast a God in thee yet know that in that better part of thy nature thou art like to God for he hath given thee a soule of his owne breathing and stamped it with the impresse of his owne Image 〈◊〉 created it capable of the fruition of his owne presence in endlesse glorie In the consideration whereof walke worthily of this precious divine inspiration Thy Soule is a spirit let thy thoughts bee spirituall Thy Soule is immortall let thy meditations be of immortalitie and renounce thy body and good name â—…d gifts of the world for the gaining of thy soule For what shall it profit a man to gaine the whole world and to lose his owne soule So much shall serve to be spoâ—…n of the first point the surpassing excellencie and dignitie of the soule it is valued and prized here above the whole world Now the next is the possibilitie that a man may lose his owne soule The mention whereof causeth me to remember 〈◊〉 passage betweene Christ and his Disciples Mat. 24. Thâ—…â—…ples point Christ to the stately buildings of the Temple but they were soone damped when Christ told them that after a while there should not a stone bee left upon a stone So perhaps you are takeâ—… with admiration at the former part of the discourse concerniâ—…g the excellencie of mans soule but are damped to consider â—…at a man may lose it It is a substance immortall in respect of the being of it but defiled with sinne it is adjudgeable to death in regard of the well-being and a possibilitie so to die is nothing repugnant to the immortalitie of the soule The damned spirits they are alwayes dying anâ—… aâ—…e never dead they are alwayes deprived of Gods comfortable presence and are never released of their hellish torments As the Apostle saith in another case as dying and yet behold they live as living and yet behold they die The soule expiring is the death of the body and God forsaking is the death of the soule But you will say how is it possible The question is soone resolved if wee ponder the causes of death A thousand mortall maladies there are to kill the body and there are a thousand deadly diseases to destroy the soule There is no sinne so small but in the rigour of Gods justice and in its owne nature it may damne the soule When God in the beginning stated man in Paradise hee gave him a speciall caveate about the tree of knowledge he gives him a command thus In the day thou eatest thou shalt die What for bare eating No beloved but for the sinne for transgressing so small a Commandement of so great a God Sinne alone makes a separation betweene God and the soule and causeth the death of the soule The soule that sinnes the same shall die It may teach us that for the time that we live in this world there is nothing easier then to sinne There is a tree of Life and a tree of Knowledge and by eating of the tree forbidden commeth death there is a way of felicitie and a way to destruction there is a God of salvation and a ghostly enemie and by adhering to the principalitie of sinne a man may lose his owne soule Is it possible then that a man may lose his soule that is so precious and have we not great reason to try and to suspect our selves touching our standing towards God Is there not a maine necessitie to seeke the meanes to preserve us in the compasse and seales of grace It is lamentable to consider how in bodily diseases men can open their griefe and seeke for helpe and send to some learned Physitian Wee can goe to some noble learned counsell in case of law But alas the soule lies wounded in the way overladen with the grievances and pressures of sin distracted with the affrightings of a troubled conscience as if there were no balme in Gilead no Physitian there as if there were no Minister to afford helpe There is no seeking abroad a Lyon is pretended to bee in the way and Solomons sluggard folds his hands to sleepe O let not these things be so Be not as the horse and mule that have no understanding Neglect not the helpes of your preservation in grace but be continually watchfull with suspition and jealousie and abstaine from fleshly lusts that fight against your soules The Poet could say Theeves rise by night to robbe and kill and steale and wilt not thou wake to save thy soule God for the most part saith Saint Chrysostome hath alotted to nature all by twos two hands two eyes two feet two eares eares eyes hands feet two of all that if we chance to mayme one we can helpe to relieve the necessitie of it by the other but hee hath given us but one soule if we lose that what shift shall wee make for another soule a piercing contemplation if wee had grace to consider it Therefore O my soule tender thy selfe as my owne happinesse if thou be translated to heaven the body in time shall come thither this corruption shall put on incorruption this mortall shall put on immortalitie Againe if thou be haled with the fiends to the nethermost hell the body in time shall be â—…ormented with thee It is altogether just with the righteous God that they that meet in sinne should also consort in suffering Save thy selfe and save all and by wofull consequence lose thy selfe and lose all For what is a man profited if hee gaine the whole world and lose is owne soule So much for the second point the possibilitie of losing a mans soule Come we to the third the compossibilitie of outward prosperitie he may lose his soule in gaining the whole world In the diversitie of opinions concerning the chiefe good some there were that placed it in riches others in honours and how ever they differed in their judgements yet both agreed in this
all the enemies of a Christian are either reconciled or conquered and foyled and what then need he feare them For God that is an enemie to every man naturally he is reconciled Christ hath made our peace with God hee hath made our attonement we need not feare him slavishly though wee may and must feare him with a filiall feare we must not bee afraid of him with horrour as to runne from him but wee must so love him as to reverenâ—…e before his foot-stoole Againe in regard of the evills of the world they are enemies too but how Christ hath beene pleased to sweeten these to us all things in the world saith the Apostle speaking of afflictions Rom. 8. they worke for good to them that feare God Shall a man be afraid of his owne good Nay there is nothing in the world that more workes our good then afflictions and losses and crosses we might spare any thing better then them shall we be afraid of that that workes our good Death it is reconciled and made our friend It was the greatest enemie Christ hath pulled out the sting and changed the nature of it he hath made it the birth-day of eternitie a sweet passage to a better life Death brings not evill to a man that is in covenant with God but rather terminates all evill that he is molested with in the world So then some enemies are reconciled and made our friends and these wee have no reason to feare Againe there are some that are irreconcileable and they are conquered and overcome The Divell will never be friends with us therefore Christ hath spoyled principalities and powers and trampled Satan under-feet and now if he walke about yet hee is in his chayne he can bite but he can hurt none but those that willingly betray themselves into his hands For sinne it is of a condemning nature but those that are in covenant with God and walke with him it is removed as farre from them as the East is from the West it is throwne into the bottomelesse sea of Gods mercy so that it shall never anger God or hurt us any more then if we had not committed it Who shall lay any thing to the charge of Gods Elect Nay more God hath bestowed his Spirit whereby hee hath freede our hearts and whereby if a man labour to stirre up the grace of God in him and to walke comfortably as he might in the presence of God he might through the power of God free his heart from these horrours and feares for saith the Apostle yee have not received the Spirit of bondage to feare againe but yee have received the Spirit of adoption whereby wee cry Abba Father The Spirit of bondage casts downe the soule with horrour and feare but wee have the Spirit of God to assure us that wee have God for our Father reconciled in Christ and so by consequent that our sinnes are pardoned that death is overcome that Principalities and powers are spoyled and all things in the world though contrary in themselves yet they shall worke for our good So you see the ground of it a Christian hath no enemies some enemies are reconciled and others are trampled under foote that they cannot hurt him And wee receive this freedome by the Spirit of God that if wee would stirre it up and labour to walke as becommeth Christians we may make our lives very comfortable Briefly for Application First let us all take notice of the command that God gives to Abraham of this incouragement and make use of it to our selves and know that the power of grace and Religion must reflect upon a mans selfe He beloved shall be accounted the best Christian before God and in the sight of judicious men whose Religion is practicall and reflects upon himselfe Now there are many busie ones in the world that meddle with the conversations of others and are still talking and complayning of things without themselves but surely he is a happie man that reformes himselfe and that sets in tune his owne affections and passions as this in particular to labour to be without slavish and inordinate feare Alas wee may complaine of many that finde fault with many things but if they looke within there is a combustion of a great many unruly affections and passions and these are the things we never complaine of wee finde not fault with our selves as wee should wee should take notice of the Law of God that it is spirituall to set in order our hearts and mindes and soules as well as our tongues and hands The law of man reacheth but to the outward man if a man keepe himselfe in order in regard of these thought is free and the Law doth not take hold of a man for his affections but the Law God doth therefore you know that lusting after a woman in Gods account is reputed adultery the hating of a mans brother in his heart is accounted manslaughter he is accounted a murtherer that hates his brother so he that is angry unadvisedly you know what he is in danger of and that man is accounted guiltie before God that cannot order his affections in regard of those unruly passions that are within him This I observe by the way God in Scripture takes especial notice of it I am perswaded it is an infallible distinguishing character between an hypocrite a sincere child of God an hypocrite labours to wash the outside hee hath a demure countenance cleane hands smooth language c. these things are good but he goes no further he makes no conscience of secret contemplative wickednesse of the lusts of his heart and the thoughts of his minde these things he never enters into himselfe to mortifie But that man that is conscionable so walkes with God as that a wrie affection an inward lust after somewhat that is evill troubles him and humbles him before God the vanitie of his thoughts in secret cause him to mourne before God this is a signe of a man that walkes before God and accounts God a Spirit that searcheth the hearts and tryeth the reynes and therefore if ever wee will approve our selves to God let our Religion bee practicall and reflect upon our selves and among other things upon our inward man to set that in order Secondly by way of instruction we see what happy men and women we might be if we were not our owne foes If wee could attaine this pitch to live without feare that nothing should trouble us were it not a happy condition surely it is a thing feazeable some Saints have attained it in a great measure you know David when Ziglag was taken his wives gone all the spoyle taken and the people were ready to stone him what did poore David hee can incourage himselfe in the Lord his God notwithstanding this So it may be with a poore Christian his friends may forsake him perhaps the world is gone riches take to themselves wings it may bee his body is
two for the Use of this Since this is the Use that the servants of God have made and that wee should make of the Judgement to come therefore to bee more carefull in the duties of obedience and holinesse so to speake and so to doe as those that shall be judged It first shewes the cause of the discouragements of Gods servants and the prophanenesse of the world is because they perfectly beleeve not the judgement to come The hearts of Gods servants would not droupe so they would not be so faint so dejected and discouraged if they beleeved that there were such a judgement to come wherein Christ will abundantly recompence all their sorrowes and labours wherein he will bring his reward with him plentifully Againe the wicked world would not be so prophane as they are drunkards and swearers and Sabbath-breakers and all sorts of wicked persons they would not give themselves so to sinne as they doe if in truth they did perfectly beleeve there were a judgement to come when all their words and actions their company their time and every thing shall be brought to account I say the cause of all prophanenesse is this here it begins men beleeve not the judgement to come The Apostles were troubled with these kind of scoffers Where is the promise of his comming So they hardened themselves upon the observation of the continuance of the seasons upon the face of the earth in like manner from the beginning Well saith the Apostle God is not slacke as men count slacknesse but is patient and forbearing that men may repent but at the last he will come and come with flaming fire So this is certaine whatsoever you thinke and put the evill day farre off from you yet there is a judgement comming wherein all your actions and affections and speeches and your whole conversation shall be scanned and brought to the rules of this law that you have despised Therefore let men take heed and know it is a device of Satan to harden their hearts either to thinke that the law is a dead letter I meane in respect of the directing use of it that it is of no use to direct them it is a devise of Satan to put them off for they shall find that that law will judge them that now should direct them And then againe for men to thinke that there shall bee no Judgement or not such proceedings according to the law this is a tricke of the Divell to keepe men in prophanenesse and hardnesse of heart Therefore secondly if wee would grow up in holinesse in the feare of God Let us perfect and strengthen our faith in assenting to this truth that there is such a judgement to come wherein our words and actions and all shall be brought to account Therefore so speake and so doe as those that shall bee judged Thou art now in companie and thou speakest amongst men but thy words are with God they are written in thy conscience as it is in Ieremie upon the Table of thy heart there they are written the words that thou hast forgotten seven yeares agoe it may bee twentie yeares agoe and never tookest a course to get them blotted out by repentance there they are written and these words shall be brought to judgement and so many actions as thou hast neglected therefore looke to it First bewaile those words and actions past as things that else will come to judgement if thou judge not thy selfe before-hand And then againe for the time to come set on a resolution to walke daily as one that may die every day and then shall bee brought to judgement Therefore judge thy selfe daily renew thy Covenant settle thy peace on a right ground daily and perfect holinesse in the feare of God daily as one that expectest a Judgement Saint Iude condemnes those that feasted without feare They were at their Tables companying and feasting as men without feare S. Ierome speakes of himselfe that whatsoever he was doing he had a fearefull apprehension of the day of Judgement Alwayes saith he whether I eate or drinke or whatsoever I doe I heare the Trumpet and the voyce of the Arch-Angell saying Arise yee dead and come to judgement Well I say doe thou so let this be thy serious thought and doe it not slightly but thinke that this may bee thy last word and thou must bee brought to judgement for it this may be thy last opportunie and thy last action and thou must be brought to judgement for that Doe things in this manner as those that so speake and so doe that they must bee judged Wouldest thou be content to have thy oathes brought before Christ in judgement if not take heed of swearing for it is judged already by the law therefore judge and condemne thy sinnes in thy selfe and forsake them that thou maist find mercie Wouldest thou be found guiltie of Sabbath-breaking at the day of Judgement if not repent of thy former guilt and bee more conscionable of sanctifying the Sabbath after And so I may say of every sinne Wouldest thou be found an Usurer a Deceiver unrighteous in any course a scoffer a prophane person Wouldest thou appeare before Christ so in judgement If not repent of thy guilt in this kind that thy sinnes may bee done away when the time of refreshing shall come from the presence of Christ. And in the meane time set thy selfe in a contrarie course to that thou hast beene doe as one that would have Death find thee in a good course for as death leaves thee judgement shall find thee If Death find thee in a state of repentance in a course of reformation of thy evill wayes judgement shall find thee so too Let Death therefore find thee as a man interest in Christ as a man humbling thy soule abhorring thy selfe for thy former sinnes let Death find thee as a man reforming all those evills that are condemned in the Word and in thy conscience Now when I say let Death find thee so I meane set about it presently for how soone Death may set upon thee thou knowest not whether to night or no and if this be not now done if thou set not about it now it may bee too late thou shalt have no more time therefore doe that now and goe on constantly after knowing that Death may find thee every moment Therefore it is that God keepes from us upon purpose as it were the certaine knowledge of the time of Death that wee may bee alwayes prepared for Death FINIS SINNES STIPEND AND GODS MUNIFICENCE ROM 2. 8. 9. Vnto them that doe not obey the truth but obey unrighteousnesse indignation and wrath tribulation and anguish upon every soule of man that doeth evill upon the Iew first and also upon the Gentile LVKE 12. 32. Feare not little Flocke for it is your Fathers good pleasure to give you the Kingdome LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. SINNES STIPEND AND GODS MVNIFICENCE SERMON XXIX ROM 6.
death the hurt of temporall death we have escaped eternall death What is that a separation from the blessed presence and glory of God destruction of body and soule for ever unutterable torments companie with the Divell and his angels and the route of reprobates darknesse blacker and thicker then that of Egypt Weeping and wayling and gnashing of teeth in the infernall lake that worme that never dyes and the fire that never goeth out This is the wages of all sinne and that it is not rendred to all sinne and to all sinners the cause is only this that the payment hath beene already exacted of Christ in the behalfe of all true beleevers therefore in their owne persons they are discharged how infinitely are wee bound in thankfulnesse to him and how carefull should wee be to walke worthy of it resolving never to returne to the service of sinne againe but to make it our whole studie that wee may please and honour such a Redeemer that hath redeemed us from such miserie as this that wee may please him for we had deserved eternall death as well as others and hee hath not only freed us from that that wee had most worthily deserved but most freely also bestowed that upon us that we could never deserve for so it followes in the next point The gift of God is eternall life through Iesus Christ our Lord. That is the second thing to bee considered the reward of the service of God You have heard of the reward the wages of sinne Now the reward of the service of God is eternall life it is called life There is a twofold life belongs to men The one is naturall and is common to all good and bad in this world The other spirituall proper to the faithfull begun by the union of God and the soule and maintained by the bond of the spirit and this life hath three degrees The first is in this life unto death and it begins when wee begin to believe and repent and come to a saving knowledge of God and of his Sonne Jesus Christ as it is said This is eternall life to know thee to be the very God and whom thou hast sent Iesus Christ Ioh. 17. 3. The second degree is from our death to our resurrection for in that time our soules being freed from our bodies are withall free from all sinne originall and actuall Thirdly after the Resurrection when body and soule shall bee reunited wee shall have immediate communion and fellowship with God and so enjoy a more perfect and blessed life then ever we could here And this spirituall life with all the three degrees of it is the life here spoken of especially the last degree the perfection of it in heaven It is called eternall life because it shall never end For a thing is said to be eternall three wayes First which hath neither beginning nor end so God alone is eternall and none but he Secondly which hath no beginning and yet shall have an end so Gods decree is eternall for it never had a beginning yet when all things decreed are fulfilled it shall have an end Thirdly which hath a beginning but never shall have end and so the life of Gods Saints had a beginning as all created things have butit shall never have an end and this eternall life it is called here The gift of God through Iesus Christ our Lord. Because wee cannot deserve it but it is given and bestowed on us freely for Christ. So then the point of observation from the latter part of the words is this that Our salvation it is the free gift of God given us onely for the merits of Christ. For observe I beseech you the Apostles words when hee had sayd The wayes of sinne is death hee doth not adde and say but the wages of righteousnesse is eternall life but he calls that the gift of God To make us understand saith Damascene that God brings us to eternall life meerely for his owne mercie not for our merits orelse surely the Apostle would have made the later part of the sentence answerable to the former But here perhaps some may aske why eternall life should not be the wages of righteousnesse as well as death the wages of sinne I answer because there is not the same reason betweene sinne and righteousnesse For first sinne is our owne it merits it but rigteousnesse is none of our owne it is the holy Ghosts and it is due to God Then againe sinne is perfectly evill and so it deserves death but our righteousnesse inherent is not perfectly good it is imperfect in this life and nothing that is imperfectly good can merit as wages eternall life therefore the Apostle makes such a manifest difference between them he calls death the wages of sin but eternall life the gift of God it is the free gift of God through Christ. Indeed eternall life some times many times in Scripture is called a reward But there is a reward of mercie as well as of justice Nay God is sayd sometimes to reward his children injustice How is that Though the reward come originally from mercy yet accidentally it comes to be justice thus because God hath tyed himselfe by promise to reward now promise is debt from a just man Thus the Lord may be accounted a debtor How saith Saint Austin as a promiser if hee had not promised eternall life otherwise hee owes us nothing at all much lesse eternall life which is so great a thing Yet it may be doubted how eternall life is the free gift of God seeing it is given for the merits of Christ as it is here exprest the gift of God through Iesus Christ our Lord that is for the merits of Christ now a man that gives a thing upon merit hee gives it not freely I answer it is free in respect of us whatsoever Christ hath done we did not merit it If it be replyed Christs merits are made ours and wee merit in him and so it cannot be free I answer this reason were of force if wee our selves could procure the merits of Christ for us but that we could not doe but that also was of free gift Ioh. 3. God so loved the world that he gave his onely begotten Son that he that beleeves in him should not perish hee gave him freely of free gift so that though eternall life be due to us by the merits of Christ yet it is the free gift of God I wil stand no longer in proving the truth of the Doctrine I come to the application and use to conclude with the time First it serves to confute our adversaries of the Church of Rome in the point of merit They looke for heaven and eternall life as wages wee see the Apostle teacheth us otherwise that eternall life is not given in that manner but another manner of way It is not given as wages it is the
free gift of God And in Rom. 8. hee saith that the sufferings of this life is not worthy of the glory that shall bee revealed all our sufferings all our workes they are not worthy of the glory of God we cannot properly merit them This was the constant Doctrine of the primitive Church that a good life when wee are justified and an eternall life when wee are glorified they all grant that all that is good in us is the gift of God that eternall life is not a retribution to our workes but the free gift of God When God crownes our merits hee crownes nothing else but his owne free gift these and many other sentences wee finde among the ancient Fathers plainely convincing our adversaries that in this point they swerve not onely from Scripture but from all sound antiquitie Secondly then to come to our selves this should humble us in respect of our owne deservings doe all the good thou canst take heede it doe not puffe thee up thinke not to merit heaven Alas thou canst not doe it for what is it to the Almightie as it is sayd in Job that thou art righteous Thy well doing extends not to him thou canst doe him no good therefore thou canst looke for nothing at his hands since thou canst doe him no good but all that thou doest in his service it is not for his but for thy good yet he commands thee and thou art bound to doe it but all thou canst doe is no more then thou art bound to doe Therefore when thou hast done all that thou canst acknowledge thy selfe to bee an unprofitable servant and thou hast done no more then thy duty If thou hast many good workes yet thou hast more sinne and the least sinne of thine in the rigour of justice will deprive thee of thy interest in God Therefore thy appeale must bee to the throne of grace and thy onely plea must bee that of the Publican every one of us God be mercifull to me a sinner when wee have done all wee can it must be mercie and not any merit of ours that must bring us to heaven Thirdly here is comfort for the children of God in that this inestimable treasure of eternall life is not committed to our keeping but God hath it in his keeping It is his gift it is not committed to the rotten box of our merits then wee could have no certaintie of it the devill would easily pick the Locke yea without picking he would shake in peeces the crazie joynts of the best worke wee doe he would steale it from us and take it away and deprive us of this excellent benefit but the Lord hath dealt better for us hee hath kept it in his owne hands hee hath layd it up in the Cabinet of his owne mercy and love that never failes for with everlasting mercie hee hath compassion on us Esay 54. hee loves us with an everlasting love It is his mercie that wee are not consumed because his compassions faile not and whom hee loves he loves to the end It is layd up in the mercy of God hee will have it his gift least we should keepe it and it should be lost hee hath reserved it in his owne hands Therefore in temptations when they drive us to doubt of our attaining of eternall life let us cast our eye upon the keeper of it it is the Lord he is warie to discerne and faithfull to bestow it therefore let us comfort our selves and say every one of us as Saint Paul 2 Tim. 1. 12. I know whom I have trusted and I am perswaded that hee is able to keepe that which I have committed to him against that day Lastly seeing eternall life is the free gift of God it must make us thankefull to him for it which wee should never doe if we deserved it doth a master thanke his servant for doing his dutie So if wee did thinke heaven were our due we should never be thankfull for it Pride is a great enemy to thankefulnesse therefore the way is to humble our selves and to consider that wee deserve no good thing at Gods hands then wee will take this great benefit at Gods hands most thankefully Especially when wee consider it is all that God requires of us as he saith Psal. 50. Call upon me in the day of trouble I will heare thee and deliver thee and what shalt thou doe Thou shalt glorifie me Glorifying God and being thankefull to him is all the tribute wee are to pay to this our royall Lord and shall we deny him this It is a small benefit that is not worth thankes We set eternall life at too low a rate if wee forget to bee thankefull There was never a precious Iewell afforded so cheape as eternall life for our thankefulnesse If wee did know what it were to want it we would give ten thousand worlds rather then be without it Therefore as Naamans servants sayd to him concerning his washing in Iordan If the Prophet had commanded thee a greater thing wouldest thou not have done it So if God had commanded us a great matter for eternall life wee should have done it how much more when he saith take it and be thankfull be but thankefull Thus I have described to you this twofold seruice the wages of sinne that is death temporall eternall The service of righteousnesse the wages and reward of that eternall life which is not wages but the gift of God So that I may now say to you as Moses did to Israel Deut. 30. 19. Behold I have set before you life and death cursing and blessing Therefore choose not cursing chuse not sinne nor the wages thereof it is death but choose life that you and your seede may live If wee follow sinne the wages will be death if wee apply our selves to righteousnesse in the service of God our reward shall be eternall life not that wee deserve it but that it is the pleasure of our heavenly Father to bestow it upon us For the wages of sinne is death and the gift of God is eternall life through Iesus Christ our Lord. FINIS THE PROFIT OF AFFLICTIONS OR GODS AYME IN HIS CORRECTIONS PSAL. 119. 71. It is good for me that I have beene afflicted that I might learne thy Statutes ISA. 27. 9. By this therefore shall the iniquitie of Iacob be purged and this is all the fruite to take away his sinne LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. THE PROFIT OF AFFLICTIONS OR GODS AYME IN HIS CORRECTIONS SERMON XXX HEB. 12. 10. For they verely for a few dayes chastened us after their owne pleasure but Hee for our profit that we might bee partakers of his holinesse THere are two things among many others eminently in Jesus Christ which declare him to be an all-sufficient Saviour of his people and these the Scripture frequently setteth forth unto us in a most sweet conjunction Righteousnesse and strength So the Prophet Surely shall one
the Holiest and dearest servants of God are exercised with and divers of these doe make them many times mourne exceedingly and to cry one while O wretched man that I am and to groane out another while Woe is mee that I am constrained to live in Mesech and to have my habitation in the tents of Kedar of all these miseries Death is the end to Gods servants And so also it is an entrance into happinesse for albeit their bodyes rot in the Grave and bee laid up in the Earth as in Gods store-house untill the last day yet the soule forthwith even in an instant comes into the presence of the ever-living God of Christ and of all the Angels and Saints in Heaven the spirits of just men made perfect to Abrahams bosome to bee with Christ quanta haec felicitas What greater happinesse It was much that Moses obtained to see the back-parts of God but how much greater favour is it to see him face to face to have eternall fellowship with God the Father with Christ the Redeemer with the Holy Ghost the sanctifier The knowledge of this benefit of Death makes the face of it comfortable to Gods servants and causes them to strive with their owne naturall weaknesse that so they may even long for their day of dissolution But now against this point divers Objections may be alledged For first the Apostle Paul sayes that Death is the wages of sinne And else-where hee stiles it Christs enemie the last enemie that hee shall subdue is Death How should not death then be rather a day of misery to bee trembled at then a day of happinesse to bee longed for To this I answer that wee are to distinguish touching Death for it must be considered two wayes First as it is in its owne nature Secondly as it is altered by Christ in the first sence it is true that Death is the wages of sinne and the very suburbs and the gates of hell But in the second taking of Death it ceases to be a plague and becomes a blessing inasmuch as it is even a doore opening out of this world into Heaven Now the godly looke not upon Death simply but upon Death whose sting and venome is plucked out by Jesus Christ and so it is exceeding comfortable But then secondly it is objected that wee reade of many that have prayed against death as namely first David Returne O Lord saith he and deliver my soule oh spare mee for thy mercyes sake for in death there is no remembrance of thee Secondly Hezekiah when the message of death was brought to him Thirdly Christ himselfe Father if it bee possible let this cup passe from me To all these I answer first touching Daâ—…d that when he composed that sixt Psalme hee was not only gâ—…vously sicke but also exceedingly tormented in mind for he wrestled and combatted in his conscience with the wrath of God as appeares by the first Verse of that Psalme therefore wee must know that hee prayed not simply against Death but against death at that time in asmuch as the comming of it was accompanied with extraordinary apprehensions of Gods wrath for at another time hee tells us that hee would not feare though hee walked through the valley of the shadow of Death And the like I say touching Hezekiah that his prayer proceeded not from any desperate feare of Death but first that he might doe more service to God in his Kingdome And with such a kind of thought was Saint Pauls desire of dissolution mingled Secondly hee prayed against Death then because he knew that his death then would be a great cause of rejoycing to evill men to whom his reformation in the State was unpleasâ—…ng Thirdly because hee wanted issue God had promised before to David that there should not faile a man of his seed to sit upon the throne of Israel so that his children did take heed 〈◊〉 their wayes Now it was a great discomfort to him to die childlesse for then he and others might have thought that he was but an Hypocrite inasmuch as God had promised issue to all those Kings that feared him and for this cause God heard his prayer and after two yeares gave him a sonne Maâ—…asseh by name And so I say the same touching our Saviour Christ that hee prayed not against Death as it is the separation betwixt Body and Soule as appeares by what the Apostle saith that hee was heard in that hee feared for hee stood in our roome and became a Curse for us it was the Curse of the Law which went with Death and the unspeakable wrath and indignation of God which hee feared and from this according to his prayer he was delivered But thirdly wee see in most good men a feare of Death and a desire of life and I my selfe may some godly man say doe feele my selfe ready to tremble at the meditation thereof and yet I hope I belong unto God I answer that there are two things to bee considered in every Christian Flesh and Spirit Corruption and Grace and the best have many inward perplexities at times and doubtings of Gods favour Now it is a truth which our Saviour delivers that the spirit is willing but the flesh is weake And as in all other good purposes there is a combat betwixt the flesh and the spirit so is there in this betwixt the feare of Death and the desire of Death sometime the one prevailes and sometimes the other but yet alwayes at last the desire of Death doth get the victory Carnall respects doe often prevaile farre with the best care of wife children and the like Thâ—…se are their infirmities but as other infirmities die in them by degrees so these also at last are subdued and the servants of God seeing clearely the happinesse into which their Death in Christ shall enter them doe even sigh desiring to bee clothed upon with their house which is from Heaven Here then is a good Marke by which we may know our selves to be Gods servants viz. by the state of our thoughts and meditations touching Death I will so deliver it as may bee most for the comfort of those that truly feare God I demand therefore of thee Dost thou know that the confident and comfortable expectation of Death is the worke of the Holy Ghost in Gods servants Dost thou desire unfeignedly that the same may bee wrought in thy heart Dost thou labour to know what happinesse comes by Death to those that feare the Lord Dost thou grieve at thine owne weaknesse to whom the thought of Death is sometime troublesome and unsavourie Dost thou pray the Lord so to assure thee of his favour in Christ that death may bee desired before it comes and welcome when it is come Dost thou when thou hearest this speech of Simeon wish that thou wert able to use the like words with the like resolution Surely
upon this how they may die with comfort and end their dayes in peace How many prophane ones that set light by Death being apt to say like those Epicures Edamus c. Let us eate and drinke for to morrow wee shall die How many that doe put all to a desperate adventure God made us and hee must save us and wee shall doe as well as please God and there is an end How many are there whose hearts albeit they be in the house of God and in his presence are notwithstanding fraughted with malice with envie with worldlinesse with disdaine with secret scorning repining at the Word which they heare with wearisomenesse with spirituall sleepinesse and securitie You that are such as I have now said thinke in your consciences what would you die if God should now stop your breath and ascyte you by Death presently to appeare before his Majestie being thus full of ignorance of securitie of presumption of unsanctified of vicious of malicious of covetous thoughts could you find in your hearts to say Lord now let us depart Sure wee could not but Death must needs be to us as it is said to be to the wicked Rex terrorum the King of terrours if it should come upon us and find us in this case And yet what know wee how soone how suddenly wee may be overtaken some of us drop away daily some young some old some lie sicke longer some lesser time and how soone it will be our turne wee cannot tell Our breath is in our nostrills wee are all as grasse If the breath of the Lord blow upon us we doe suddenly wither as the flower of the field and returne agaâ—…e to our first Earth Why will we not labour to be now ready sith it may be alwayes truly said We may now depart either while we are here or in our way home or in our beds or at our meat Who can truly say to himselfe I am sure I shall not die this houre It may be now thou wilt demand of me What shall I doe that I may be ready To insist upon particulrs would be too long onely therefore in a word The best preparation for death is are formed life He that lives religiously cannot but die preparedly And it is a thousand to one if a wicked liver make a gracious end The Scripture makes mention of a double Death and so likewise of a twofold Resurrection the first Death is the death of the body which is the separation of it from the soule The second death is of the soule which is the separation of it from God The first Resurrection is the rising from the Death of sinne to a new life the second is that which shall be of the body out of the Grave at the day of Judgement Now what saith the Scripture Blessed and holy is hee that hath part in the first Resurrection on such the second Death hath no power Wouldest thou then bee freed from the second Death hell and destruction when thou art dead Now that thou art yet alive labour to have a part in the first Resurrection Note what Saint Paul saith of the wanton widow that shee is dead whilst shee lives So he that lives in the pleasures of sinne and in the wayes of his owne heart and after his owne lust hee is dead in soule though hee be alive in body and if hee seeke not to come out of this grave eternall death shall be his portion Well then wouldest thou prepare for Death wouldest thou be able alwayes to say Lord now now I am ready labour to know God our of his Word that is eternall life Labour to feele Christ live and reigne in thee by his Spirit labour to renounce every sinne doe not goe on in any knowne sinne against conscience renew thy repentance daily and still survey the state of thy soule that wickednesse may not get dominion over thee Let Death come when it will though the Lord should so visit thee that thou shouldest drop downe suddenly yet it shall not find thee unprepared thou hast a part in the first Resurrection there is no feare of the second Death But if thou wilt cherish thy heart in evil thou wilt goe on in thy ignorance in thy carelesse worship of God in thy prophaning the Sabbath in thy whoredome oppression malice drunkennesse excesse voluptuousnesse thou makest ready for hell and it is not thy Lord save me or I cry God mercy c. that shall serve thy turne I will tell thee who thou art like unto even to a man appointed after a yeare or two to be burned and in the meane space must carry a sticke daily to the heape so thou heapest up wrath against thy selfe and makest thy score so great that when Death comes thou shalt not know how to be prepared And thus have I finished the first generall part of my Text touching the disposition of the godly in respect of Death I proceed now in a word to the second the ground rule or warrant of this desire and preparation for death according to thy word as if Simeon had said this desire that I have now to end my dayes proceeds not from any carnall discontentment because I am now old and can take no great comfort in worldly things but the ground of it is thy Word and Promise thou Lord hast revealed unto thy servant that I should not die before I had seene my Saviour This word is now fulfilled and the sweetnesse thereof hath given mee that encouragement that I doe even long to bee dissolved and to be united unto thee Or againe thus Oh Lord this care that I have had to provide thus for Death and to be alwayes in a readinesse it hath not come from my selfe nature never taught it mee but thy Word hath instructed mee If I had not proceeded according to thy Word I should never have knowne how to have prepared my selfe to the time of dissolution This is the meaning of the words and so the Doctrine is plain viz. that Men ignorant in Gods word can never take comfort in death nor bee truly prepared to undergoe it This is plaine if we consider the Exposition which I have already given of that part of Simeons speech It is a generall Rule that of our Saviour Yee erre not knowing the Scripture A man ignorant in the Scripture can never rightly performe any spirituall dutie Hence was that of David Thy testimonies saith he are my delight and my counsellours If any matter came in hand that concerned his soule straight to the word of God went hee to know thence how to doe it as a man for his Lease or conveyance goeth to a Counsellour for direction So againe he confesses that if Gods Law had not beene his delight hee should have perished in his afflictions And so no comfort no true quiet in any trouble much more at Death without the guidance and information of the Word The
assurance that the sting of Death is plucked out that Gods wrath is appeased that sinne is pardoned that Heaven gate is opened whence shall wee fetch these but from the Scripture the directions for a holy life which is the best preparation for Death where shall we find them but in the Scripture Here then we see is a Caveat to all that have no will nor desire to be acquainted with the Scripture Divers thinke they should have done well enough though wee had no such Booke as we call the word of God To bee a Scripture-man is a by-word a reproach a matter of disgrace and sooner will men listen to some idle Pamphlet then to a matter of Scripture Well beguile not your soules with these vaine conceipts with your Popish and carnall imaginations I say and testifie from this place that that man or woman which careth not to be taught out of Gods booke cannot die like a Christian Who can teach thee the way to dye well but God And where doth God teach but in the Scripture If our thoughts of Death if our provision and preparation for Death be not warranted and guided by Gods word it is all in vaine Lord saith Simeon my desire of dissolution is according to thy Word my care to be prepared hath beene ordered by thy Word hee cannot die with comfort that cannot make the like profession And this may serve for the next generall part the the ground of this desire and preparation for Death it is Gods word Lord now lettest thou thy servant depart according to thy Word The third and last part followes the nature and qualitie of the death of the Righteous A departure in peace or a peaceable dismission Here are two things first a dismission secondly a dismission accompanied with peace The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Let thy servant depart may well be Englished thus Let thy servant loose Lord free mee enlarge mee set mee at libertie Hence wee learne that The servants of God doe by Death receive a finall discharge from all manner of miserie This is evident out of the force of the phrase here used Simeon knew that so long as hee lived his soule was as it were imprisoned in his body and in it hee was held in bondage under the remnants of Originall corruption subject to the assaults and temptations of Satan in continuall and daily possibilitie to trespasse and sinne against God beside other afflictions and grievances in the body and estate but hee had withall this knowledge and understanding of the nature of Death that it was an enlargement to the soule and a freeing of it utterly and finally from all those and the like incumbrances The same may be gathered from the phrase used by Saint Paul I desire saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee dissolved and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read the time of my departure the words shew that there comes a liberty by death to the soules of Gods servants The phrase that Saint Peter useth is worthy our observation for this purpose First hee tearmes death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the laying downe of a burden and by that meanes the soule is lightned and eased Secondly he tearmes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a going out from a place and condition of hardship The second booke of Moses which relates the departure of the Israelites out of Egyptian bondage hath the same name Exodus As for the point it selfe namely that the death of the Righteous is to them a discharge from all miserie the Scripture beares witnesse to it Blessed said he are the dead which die in the Lord even so saith the spirit that they may rest from their labours As long as they live here they are diversly troubled when they die their labours are at an end and they are received into rest Saint Iohn tells us that in his vision he saw the soules of them that were slaine lye under the Altar Now the Altar in the time of the Law was a place of refuge and safetie and thence it appeares that by death the servants of God are eft-soones received into a place of holy securitie where there is no expectation of any further miserie They are said to be received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Abrahams bosome into the fellowship of the same happinesse with Abraham the Father of all true beleevers The Doctrine in the first place makes against those of the Church of Rome which maintaine a place of torment even for the servants of God after this life where they must bee tryed for a time before they can enter into Rest and happinesse This place they terme Purgatorie the torment here they hold to bee unspeakable and farre surpassing any torment which the wit of man is able to devise But this place among others is sufficient to overthrow this dotage for how were death to the Righteous a dismission a loosing a freedome from miserie if there followed after it a torment of farre greater extremitie then at any time before was ever tasted of So that the death of the servants of God being as I have proved it to bee an enlargement from misery certainly the soule is not bound in any new Prison whence it must expect and await and pray for a second dismission In the next place this Doctrine makes much for the comfort of Gods servants the face of Death to the wicked is very dreadfull the day of it is to them the beginning of sorrowes their soules are instantly arrested by the damned spirits and kept in everlasting chaines of darknesse but to those that are the servants of God it is otherwise I may by way of allusion to the phrase of my Text compare their day unto that which happened unto Ioseph in which hee was brought out of prison to bee Ruler over all the land of Egypt So is their death unto them a day of Bailement out of prison a day in which all teares shall be wiped away In which they shall have beauty for ashes and the oyle of gladnesse for the spirit of heavinesse and the long white robes of Christs Righteousnesse by which they shall be presented blamelesse unto God That day shall be to them even as was the day of escape to the Jewes a feast and a good day in which they shall see God as hee is and know him as they are knowne of him But hapily thou maist say how shall I know that the day of Death is the day of dissolution and this kind of dismission A very necessary quaere indeed this is for every man almost is ready to challenge to himselfe a part of this happinesse and it is a matter presumed upon by many which shall never enjoy it I will therefore give you one certaine marke by which wee may know assuredly that the day of our death shall be to us a day of enlargement and of finall discharge
hell out of sorrow and angvish and tentation hee raiseth out their greatest quiet Secondly because the love of God is eternall and unchangeable Whom hee loves hee loves to the end It is unpossible that the Lord albeit he trie and that sharply yet should finally forsake those that are his in their greatest extremitie But againe secondly if you make a peaceable death to bee the reward of the Righteous what say you to this There bee many that in all their life gave little evidence of any Religion or grace but of the contrary rather yet in their death were very quiet and still and seemed to all that were by to have in them no manner of vexation no troublesome thoughts no perplexed motions shall wee say that these were good men because they seemed to goe away in peace It is true indeed it is the common opinion Doth a man lye quietly hath hee his memorie to the end died he like a Lambe surely then hee is gone to heaven but this is an absurd colection for First sometime this outward calmenesse is an ordinary consequent of some diseases as Consumptions and such like by which Nature being formerly weakned hath not power left to make resistance Secondly this outward calmenesse is no argument of a peaceable and quiet soule The Psalmist tells us of the wicked in whose death there are no bands Thirdly wee must distinguish betweene securitie and peace betwixt carnall senslesnesse and true spirituall quietnesse Nabals death was quiet enough yet hee were but a foole that would adventure his soule with Nabals I see many ignorant persons many of heathenish and brutish conversation very quiet in sicknesse without any feare of hell and judgement to come making no doubts casting no perills asking no questions complaining of no sinnes and so away they goe without any more adoe What shall I say that these died in true peace God forbid No when I compare together their ignorant secure benummed hardned kind of life with their senslesse and drowsie kind of death I must say that these are fearefull signes these things argue that the Divill had quiet possession where hee made so small adoe Thus then notwithstanding these Objections I will conclude that a peacefull death is the peculiar and individed priviledge of Gods servants However it be yet I know saith Solomon that it shall goe well with those that feare the Lord but there is no peace to the wicked saith my God Wee may make Use of this first to be a tryall betwixt our Religion and the Romish for from this Doctrine I avouch that Religion to be no true Religion because a Papist by the Rules of his owne Religion can never die in peace This is a hard saying thou maist object or how can I make it good I answer by two reasons First every Papist is taught to beleeve under paine of Anathema and the great curse that whosoever dyeth if hee have not in this life attained to perfection and throughly purged himselfe from the remainders of sinne by workes of satisfaction his soule must after death goe into Purgatory and there continue untill hee hath made a full satisfaction now the paine of Purgatorie is held for the time to bee as great as the paines of hell differing onely in this that it is not perpetuall Now I would faine know how can a man die comfortably and in peace and with a joyfull heart when hee thinkes with himselfe that albeit perhaps after some yeares hee shall goe to heaven yet in the meane space his soule must goe into such a place of unspeakable torment where if the matter be not well plyed by the prayers of them that are alive and by well feeing the Priests they may hap to lye for many yeares I say how can the Doctrine of Popery beget a peacefull death when it teacheth an expectation of such an hellish Purgatory Secondly every Papist as he is bound of a certaine to beleeve a Purgatory so further must he beleeve that hee cannot in this life be assured of salvation otherwise then by a kind of confused hope which may deceive him Now hee which by the witnesse of his owne conscience is sure that hee hath deserved hell and cannot attaine to any certaintie of discharge what comfort can such an one have to dye hee knowes that when hee is dead he must come to his account before God but yet can have no assurance that the Lord will acquit him in Christ Jesus I wish that this may seriously be considered by us for the establishing of us in the truth of Religion I say againe and testifie these reasons which I have alledged being weighed that a Papist by his owne doctrine can never expect that which Simeon did a departure hence in peace He knowes he must to torment he is taught that he cannot know in this world that God will pardon him In the next place let us come neerer home to our selves that we must all dye nothing more certaine Dust thou art and to dust thou shalt returne God hath decreed it and it cannot bee revoked if our end be not peaceable our estate after cannot bee happy Let our care then be spent about this one point how one may attaine to this to end our dayes in peace I doubt not but wee will all bee ready to say we hope so to doe but this is nothing for when the wicked man dyeth his expectation perisheth What becomes of the hope of the Hypocrite said Iob when God takes away his soule But what course then shall wee take that wee may finish our course with joy I will tell thee in few words I touched it a little before the best meanes for a peaceable departure is a godly and religious life I have fought the good fight saith Saint Paul and he could comfortably from thence inferre that therefore there was laid up for him a crowne of righteousnesse It was Christs owne inference I have glorified thee on earth I have finished the worke which thou gavest mee to doe and therefore now O Father glorifie thou mee with thine owne selfe The reason of it is first Gods promise blessed shall bee the undefiled in the way Those that honour mee I will honour said God Now this promise God will not breake He that goeth this way though it be with much weaknesse with many falls with sundry imperfections with divers wandrings yet he cannot misse of the promised peace Secondly life eternall hath three degrees the first is in this life when a man repenteth and beleeveth and is purged from dead workes to serve the living God The second is in death when the body goes to earth and the spirit returnes to him that gave it The third is at the last judgement These three degrees hang together like three linkes the second followeth the first and the third the two former the last cannot be hoped for where
the restoring of the body to life and the restoring the soule to life Secondly in regard of the certaine inseparable connexion betweene these two First I say in regard of the Analogie and proportion betweene these two the resurrection of the body and of the soule now the proportion and analogie consists especially in these foure things First as in the resurrection of the body the living soule must first returne to the dead body and quicken it before it can rise againe so here in the Resurrection of the soule the Spirit of grace must returne to the soule that is dead in sinnes and quicken it befor it can rise againe so that there is a similitude in regard of the first beginning and principle of this Resurrection Againe secondly there is an analogie and proportion in regard of the point and terme the state from which the Resurrection is for as in the resurrection of the body the body riseth from the state of corruption from the bondage of the Grave so here in this resurrection of the soule the soule and the whole man riseth from the state of spirituall corruption from the bondage of sinne The third proportion is in regard of the estate to which a man riseth for as in the resurrection of the body a man shall rise againe without those infirmities that the body had before he shall rise to lead another kind of life a glorified life so in this resurrection of the soule the sinner riseth and is raised up to lead a new kind of life a spirituall life and therefore it is called Newnesse of life Rom. 6. 4. that we should walke in newnesse of life both in regard of the new principle and fountaine of it the spring of grace in the soule And in regard of the new effects and new operations which are answerable to the new roote Fourthly there is a proportion also in regard of the perpetuitie of both for as in the Resurrection of the body the body shall rise an immortall body not subject to death any more so here in the resurrection of the soule when the sinner is restored to spirituall life he is raised up to a durable immutable estate hee shall continue to live this life of grace and the immortall seed that is put into him it shall never die so Christ saith verse 26. Hee that beleeveth in mee saith he and so liveth hee shall never die he is raised to an immutable estate to such a life as shall never be subject to spirituall death againe Thus you see the analogie and proportion between these two and in this respect they may both be comprehended fitly under one terme Secondly in regard of the infallible connexion betweene these two for wheresoever the resurrection of the soule to the life of grace goes before there the resurrection of the body to the life of glorie will certainly follow after for as the spirituall death of the soule did necessarily draw after it the mortalitie and death of the body so the spirituall life of the soule doth necessarily draw with it the immortalitie and the resurrection of the body therefore as in the Sacrament the name of the thing signified is given to the signe in regard of the neere conjunction and relation betweene them so here in regard of the neere conjunction betweene these two that they are never separate therefore they may both fitly be comprehended under one terme Thus wee have endevoured to expound the general doctrine in these three particulars Wee have shewed you that Christ is the Author and fountaine of the Resurrection of the body hee hath the quickning power in him whereby he is able to raise those bodyes that are dead in the grave Then he is the Author of the Resurrection of the soule too he is able to quicken those soules that are dead in sinnes And then we have shewed the reasons why these two the Resurrection of the body and of the soule are both comprehended under one phrase of speech I am the Resurrection Now I come to the Use and Application of that that hath beene delivered And the Use of the point is First for comfort Secondly for tryall and examination Thirdly for exhortation and direction First the Use of the point may be for comfort here here is matter of sound comfort to all those that are the faithfull members of Christ Jesus if thou be united to Christ by faith Christ is the Fountaine of life he will be the Fountaine of spirituall life therefore here is comfort against Death against the death of the soule and against the death of the body Comfort first against the death of the Soule comfort against sinne thatis the ill of all ills and is the death of the soule If thou be united to Christ Christ by his divine power he is able to free thee from the power and dominion of sinne from the bondage of sinne Dost thou complaine that thy understanding is darke and blinde remember Christ is able to give thee more light Ephes. 5. 14. Awake thou that sleepest and stand up from the dead and Christ shall give thee light Dost thou complaine that thy heart is hard and stonie remember that Christ is able to soften thy hard heart and to give thee a heart of flesh as he hath promised Ezek. 36. 36. I will take away their stonie heart and give them an heart of flesh Dost thou complaine that thy affections are unruly and set upon wrong objects remember to thy comfort that Christ is able to rectifie these affections hee is able to plant in thee the true love and feare of God as he hath promised Deut. 30. 6. I will circumcise thy heart and the heart of thy seed that thou shalt love mee with all thy heart and with all thy soule And in Ier. 32. 40. I will put my feare in their hearts that they shall never depart from mee Dost thou complaine that thou canst not beare afflictions patiently remember that Christ thy head he is able to strengthen thee and hee will doe it as he did the Apostle Phil. 4. 13. saith he I am able to doe all things through Christ that strengtheneth me But here the weake Christian will bee ready to object but I have so many strong corruptions in me that I am afaid that I am not yet raised out of the grave of sinne that I am not yet raised out of my naturall estate To which I answer remember this to thy comfort that the first Resurrection is unlike to the second in this regard in regard of the measure and degree of it as soone as ever the soule quickens the dead body the dead body leaves the Grave and the state of corruption wholly and all at once but it is not so in the Resurrection of the soule When the spirit quickens the soule the soule begins to rise againe from the grave of sinne but yet the bands and fetters of
sinne and corruption still remaine upon the sould Indeed as soone as the Spirit of grace quickens the soule the soule presently hates all sinne and begins to shake off these fetters of sinne and corruption and shakes them off by little and little but I say it shakes them not off all at once In this spirituall Resurrection sinne indeed receives a deadly wound but yet it is not wholly abolished In the spirituall Resurrection sinne is like a beast whose throat is cut that lies striving and strugling for life so sinne hath life in it but yet it hath a deadly wound therefore remember to thy comfort that that will bee true here betweene the power of grace and the remainders of sinne that is affirmed of the house of Saul and the house of David 2 Sam. 3. 1. there was long warre betweene them But the house of David grew stronger and the house of Saul waxed weaker and weaker So it will be betweene sinne and grace sinne will grow weaker and weaker and grace stronger and stronger But yet the weake Christian may object further but I feele the spirit so weake in me and the flesh so strong in me that I am afraid the flesh will prevaile and so I shall returne againe to my naturall estate To this I answer remember that this is contrarie to the nature of a true Resurrection to returne to death againe for at the last Resurrection the bodyes that are raised shall be immortall never to die againe so here those soules that are quickned to the life of grace they are raised to a durable immutable immortall estate never to die againe That which Christ saith of those that shall bee accounted worthie to attaine the second Resurrection the Resurrection of the body it is true here also hee saith those that shall be accounted worthy of the world to come of the Resurrection to life they shall never die for they are as the Angels of heaven Luke 20. 35 36. Those that partake of that Resurrection can never die so here those that partake of this spirituall Resurrection to the life of grace they shall never die this Resurrection to the life of grace it shall continue in them For the Spirit of grace when he once commeth into the soule and quickens it it continues there and remaines there for ever it is as a Well of water springing up to eternall life as Christ speakes Ioh. 4. 14. Whosoever shall drinke of the water that I shall give him shall never thirst but the water that I shall give him shall bee in him a well of water springing up to everlasting life Now wee know a streame of water is of a vanishing nature yet if it bee nourished with a continuall Fountaine that can never be drie the streame will continually runne so it is with the streame of grace in the soule it is nourished with a continuall fountaine such a one as can never be dried up Thus you see here is comfort against sinne against the death of the soule Those that are united to Christ by faith they may be assured that Christ will be to them a Fountaine of spirituall life Secondly here is comfort against the death of the body against naturall death If thou be united to Christ thou needest not to feare temporall death remember that though the body bee dead beecause of sinne yet the spirit is life as it is Rom. 8. 10. The body that is dead that is it is mortall and subject to death because of sinne but the spirit the soule that liveth it passeth from the life of grace here to the life of glorie Yea and the body too that is laid in the Grave notwithstanding shall be raised againe by the quickning power of Christ. Remember Christ is thy head and therefore hee being risen from the dead thou shalt not perish You know as long as the head of the naturall body is above the water none of the members of the body can be drowned so it is here as long as Christ is risen none of his members can be held captive in the Grave Remember Christ is the first fruites of the dead the first fruites of them that sleepe therefore his Resurrection may bee a pledge and an assurance to thee of thy resurrection As wee have borne the Image of the earthly saith the Apostle so wee shall beare the Image of the heavenly 1 Cor. 15. 49. As wee have borne about us these corruptible bodyes so when we rise againe we shall rise with immortall and incorruptible bodies and live a glorious life with Christ and so be made conformable to Christ our head therefore feare not the death of the body Remember that Death can destroy nothing in thee but sinne therefore feare not This consideration may comfort us as against our owne death so against the death of our friends Let us therefore receive comfort hence as Martha in this Chapter I know that my brother shall rise againe in the Resurrection at the last day and that did comfort her But here this question may bee demanded but is not this Resurrection of the body a benefit common to the wicked are not they partakers of this benefit from the resurrection of Christ as well as the godly shall not they be raised and quickned as well as the godly by Christ his Resurrection To this I answer that this Resurrection of the body to life it is a benefit proper to the faithfull to the true members of Christ for though unbeleevers and wicked persons shall bee raised up againe yet By a different cause And to a different end I say first by a different cause the wicked that are out of Christ cannot have any benefit from the Resurrection of Christ because they are out of Christ therefore they shall bee raised indeed but not by a quickning power flowing from the resurrection of Christ but by the divine power and command of Christ as a just Judge and they shall bee raised by vertue of that curse pronounced in Paradice Gen. 2. In the day thou eatest thou shalt die the death that includes eternall death therefore this curse must be executed upon them and therefore they most rise out of the Grave againe that body and soule may die eternally but the faithfull members of Christ shall bee raised by the quickning power of Christ as their head and Saviour Againe as the wicked shall be raised by a different cause so to a different end for they shall not be raised to life to speake properly that state is stiled eternall death therefore their Resurrection is stiled the resurrection of condemnation Ioh. 5. 27. they that have done good shall come forth to the resurrection of life and they that have done ill to the resurrection of condemnation they shall not rise to life but to eternall death but the godly only shall attaine this Resurrection of life and therefore they only are stiled the sonnes of
there remains not now any sinne to cleave to the conscience to defile it to cleave to the conscience so as a ruling enemie would doe that would take away all true and perfect peace all boldnesse and accesse to the throne of Grace there is no such conscience of sinne This making conscience of every sinne is that that frees conscience from being defiled in that sence with any sinne So much for the first Well secondly it is expressed by death and life to shew the orderlinesse in the proceeding of this change When a man is changed by the effecacie and working of Christ to whom hee is united it proceeds in such a manner as the change in death or life You know death or life begin within first it begins in the inward man in the heart first And as in naturall death or naturall life there is a dying first of the root and a quickning first at the root So likewise in spirituall death or life it is an orderly proceeding it begins first within Our Saviour Christ gives this direction First make the inside cleane and then all will bee cleane against the hypocrisie of the Scribes and Pharisees that looked more to outward actions So this change it is not onely a meere civilizing of a man a conforming of him to that societie hee converseth with in outward actions but renewing of a man in the spirit of his minde Rom. 12. 2. So the change begins from within Hence it is that first hee is good and then hee doth good according to the speech of Christ make the tree good and then the fruit will bee good we will not stand upon it you see the Analogie and agreement holds betweene these two in generall Now we come to take them apart more specially First how this being dead to sinne agrees with that change that is in a man that is in Christ from sinne Reckon this sayth the Apostle make account of this that you are dead to sinne that is now there is such a change and turning from your evill courses from whatsoever it is that is truly and properly called sinne in Scripture you are changed from it Now in whatsoever sence a man may be said to bee dead in that sence a man in Christ is changed from sinne there is somewhat in his change expressing that death Now there is a threefold death A Civill Judiciall Naturall Death We begin with the judiciall first as Gods great Worke begins in the judgement There is a judiciall death so one that is alive now in respect of naturall life may yet bee sayd to bee judicially dead when hee is dead in sentence when by the Judge he is condemned to death when hee is adjudged to die So reckon yee your selves dead to sinne make account of this that now in your judgement there is a sentence passed out against sinne that it shall bee slaine that it shall bee mortified thus your judgement stands and thus you lookeupon it as a thing dead in sentence and that is the first It is that in Ezek. 36. 31. saith the Lord When I shall bee pacified to thee this shall follow upon it thou shalt judge thy selfe worthy to bee destroyed for all thine iniquities and abhominations When God is reconciled to a man which is as much as to say when a man is in Christ for by Christ we are reconciled to God this followes upon it that man comes now to judge sinne to bee a deadly thing to judge sinne to bee dead and to judge himselfe worthy to bee destroyed for it Hee lookes on sinne as it should be looked upon his opinion is right concerning it hee accounts it an iniquitie a thing against that rectitude against that equitie and righteousnes wherewith man was once indowed in the Creation and from which so farre as hee swerves so farre hee is plunged into death As you know that curse was denounced against man when he sinned he should die so hee cannot looke upon iniquitie upon that that is contrary to that righteousnesse wherein hee was made but hee lookes upon it as on death it selfe and a deadly thing hee lookes upon it as upon an abhomination That looke as persons that sinned capitally were an abhomination to the Land and people among whom they sinned as the Scripture speakes of murtherers and the like the land was defiled if the sentence of death were not executed so it is here in the opinion and judgement of a man that is in Christ he accounts this the greatest defilement that his soule remaines so farre polluted and defiled as there is any life left in sinne That is the first thing reckon this then that sinne is dead imediatly that is that you now come to passe as Judges do a sentence of death against sin and that howsoever a Malefactour bee not naturally dead when he is judicially dead yet hee is in an order to it the next thing that followes will bee to be cut off So it is with sinne when a man comes to judge himselfe for his iniquitie worthy to be destroyed for his abhominations this is the next thing that followes hee will not rest till that bee slaine and subdued till that Mallefactour bee condemned to death and cut off and tooke out of the way Here is the first thing herein this change is like death Secondly there is a civill death too so one that lives naturally may bee dead civilly so one that is under the subjection and power of another such a one is dead civilly The civill Law accounts any one that is under subjection to bee Civiliter mortuus as they speake that is he is in that sence not accounted among living men hee is one dead because hee is not annimated and acted by his owne will but by the will of him that rules him so reckon yee your selves dead saith the Apostle Make account that when you are in Christ sinne is no more to be ruler and commander to act and animate and quicken you to obey its lusts that you should beacted and animated by it that as soone as sinne tempts you should obey presently make account in this sence you are dead to sinne that is sinne is dead in you civilly it hath not a ruling power it comes not now as one that hath power to sway all before it that is it the Apostle saith in this Chapter sinne shall not have dominion You have a new Master a new Lord you are no more under the rule and dominion of sinne that is the second Thirdly there is a naturall death as well as a judiciall and civill death so things are said to be dead naturally two wayes Imperfectly Inchoate Perfectly Consummate Naturall death imperfect and but begun is this as when there is a great blow given with an axe to the roote of a tree whereupon certainly it will wither and die and bee made altogether unfruitfull for the time to come though for the present it
more then that such a numbring as is joyned with an applying of our hearts to wisedome and the reason is because wisedome it directs to the choyce of such particular actions and works as tend to happinesse so should a man after his serious consideration of death applie himselfe to such wayes and such actions by which hee may comfortably close up his life with death it is a great point of wisedome to sute actions with their ends to fit and square the wood before wee build the house to learne and discipline a troope before they goe to battell to rigge and trimme and furnish the shippe before wee launch to sea this is preparation indeed Now this preparation for death consists in two things First in an undoing of that which unfits us to dye Brethren hee who is not fit to live hee is not yet fit to dye and that which ever masters the life will be of greatest force in death The Father spake it boldly on good grounds I am not ashamed to live nor afraid to dye now that which unfits a man to dye is sinne it makes him finde a bitter enemie of death Oh when this King of terrours shall present himselfe by thy bed side with his arrowes in his hands I meane thy sinnes hee will wound thee with infinite amazement and horrour the sting of death is sinne saith the Apostle 1 Cor. 15. Thou dost not prepare thy selfe for death if thou dost not undoe thy sinnes which thou hast done in thy life the which consists First in a narrow search of thy sinfulnesse both of nature and practice Secondly in a secret humbling of thy soule for them Thirdly in an unfeigned repentance and forsaking of them Fourthly in a constant imploring and obtainig of mercie for them in the bloud of Christ. If thy soule doth give sinne its discharge now death shall give thy soule a discharge hereafter Secondly in the quallifying our persons for the conquest of death there are three things by which wee shall bee able cheerefully to meet and assuredly to conquer death First by having interest in the Lord Jesus The sting of death is sinne and the strength of sinne is the Law but thankes bee to God who hath given us victorie through our Lord Iesus Christ. If thou hast gotten Christ into thy armes by faith thou carriest thy peace strength and advantage both through life and death For wee are more then conquerours through him that loved us sayth the Apostle Rom. 8. 37. And to mee to live is Christ and to die is gaine sayth the same Apostle Phil. 1. 21. if thou hast a good Christ thou mayst bee confident of a good death Secondly renewednesse of our nature What Saint Iohn spake of the Martyrs as some conjecture Blessed and happie is he that hath part in the first resurrection on such the second death hath no power that say I of a person renewed by the sanctifying qualitie of Gods Spirit I happie is hee hee shall have power even over the first death The Spirit and the Bride sayth come if a man hath gotten the heavenly Spirit which beautifies the soule with the ornaments of Grace as the Bride is with her ornaments hee is a fitted person hee may well say to Death come and to Christ come Lord Iesus come quickly Thirdly uprightnesse of conversation Righteousnesse delivers from death sayth Solomon and the righteous hath hope in his death if a mans worke be Christs service if hee have a heart enclined to keepe a good conscience in all things to keepe himselfe exact to the rule and to walke with God Blessed is that servant which his Master when he commeth shall find so doing that man that hath looked to Gods Word to guide his life may confidently look up to Gods mercie to comfort him in death Remember O Lord sayth Hezekiah Isa. 39. how I have walked before thee in truth and with a perfect heart Now all this doth the wayting for our change import in the Text to wit a serious expectation of it first by undoing those sinnes of ours which else for ever will undoe us and by interesting our persons into Christ from whom we must likewise receive the Spirit to change our hearts and uprightnesse to forme a-new our conversation But then you will say Why must there be such a wayting for this these grave clothes are too sadde for the freshnesse of our life and would you have us be like the mad-man in the Gospell who lived among the Sepulchres Nay I beseech you let us consider and settle our thoughts a little and you shall be stayed with reason there are many strong Arguments and reasons why we should thus waite both by expectation and preparation First it is the maine errand of our life God did not send us into this world to sinne and to adorne our selves with the creature but to bring him some honour and then to dye the factor is not imployed to take his pleasure abroad but to doe his Masters worke and then to returne home Tertullian confesseth he was a great sinner and therefore borne to repentance therefore doth God give us life as the Master allowes the servant a candle to worke by that we may repent of our sinnes and get our hold in Christ and worke out our salvation and doe the great businesse of beleeving to be good and to doe good and so by Death to goe up to heaven Secondly death is but once and that needs to bee well done which can be but once done if there might be another space after death a second edition to correct the faults and escapes of the former then a present and speedie preparation were not altogether so necessarie but saith the Apostle It is appointed for all men once to dye and after death to come to judgement Heb. 9. 27. no more but once Wee usually shadow out Death with an houre-glasse A fit Embleme but that when an houre-glasse is runne out it may bee turned againe but this once out can be set up no more thou shalt never live to amend thy errours in dying O then how needfull is it before-hand to prepare for Death Thirdly when death hath done with thee then God will begin with thee thou must once die and after this come to Judgement Heb. 9. 27. To judgement what is that thou must bee presented before the holy and just and great God who is the Judge of the quicke and the dead and with all that thou art and with all that thou hast done there must appeare then before him all the courses of thy life all the bent of thy affections all the secrets of thy heart shall then be pulled in peeces and opened and all thy workes and all thy words shall bee exhibited scann'd and surveyed and that with severity and righteousnesse how say you then is it not fit to be preparing for Death to fit thy soule to reforme thy heart and life wilt thou
shall be called to an account and he that beat his fellow servant shall bee eternally judged by a righteous God and their honour shall sincke in the dust neither shall their riches deliver them from wrath but they shall see him whom they have peirced and persecuted and shall not be able to escape his presence A dismall thing will this bee that a man shall have his honour die and the great God put disgrace upon him a dismall change indeed when a man shall see all his power changed into impotencie his pleasures into torment and wrath put upon his soule when God shall separate thee from his presence thou shalt not have a drop of ease nor any friend to assist thee nor any hope of comfort thou shalt bee stript of them all and in a moment shall a change of all this bee O considr this if there be any here that forget God least he teare you in peeces and there bee none to helpe remember and consider your latter end and applie your hearts to wisedome Last of all shall there be a change that shall befall every sonne of man then Oh that this people were wise as Moses sayth that they would remember their latter end all the dayes of our appointed time to waite till our change come What do you thinke of servants to whom you had committed servile employments till you came home and if when you come home they were absent and you found one in the street drunke another in a chamber with a strumpet how would you take this Brethren thinke upon it we are Gods servants or should bee two things are imposed upon us one to honour God another to save our owne soules if hee finde us doing the workes of the Divell and the flesh and finde us in the workes of the World how will hee take this Come saith God I have lent you a life thus many years I told you what you should be and what you should doe and what have you beene doing all this life what have your workes been what courses have you taken are these the fruits of your waies to have a life runne over with ignorance with prophanesse c. Alas when a man at that time shall have nothing to say but Lord I have lived in such a sin all my dayes I have fulfilled my owne desires thou hast set mee in this World and I have laboured to get a great estate all my dayes Another may say I have spent my time in drunken societie c. What will God say to these men are these the endings of thy life the fruits of thy opportunities where is the repentance I called for at thy hands where is that godly sorrow that I called for for the sins of thy life did not I send thee into the world for this end to get Grace to get Faith to make up thy accounts with mee thy God and hast thou no regard to it Well thou hast beene foolish inconsiderate for the time that is past yet now understand that a day of change will befall thee O let us be perswaded I beseech you bee perswaded to it in this our day to know the things that concerne our peace whilest it is called to day not to harden our hearts whilest it is called to day not to deferre our repentance thou art not assured of any more time then present Death may meet with thee as thou settest in thy seat as thou goest out of the Church doore and thou knowest thy heart hath beene wicked oh why wilt thou set thy eternall estate upon so small a point as it were the cast of a Die Remember what Daniel sayd to Nebuchadnezar let it have acceptance with thee breake off thy sinnes by repentance c. Seing we must dye and appeare before the judgement seate of God what manner of persons ought we to bee in all holinesse of life and conversation as soone as we are we begin to sinne and as soone as wee are wee begin to dye let us looke upon our account and bee faithfull to our soules perhaps thy accounts are yet to make oh bee sure to let it bee the first thing thou doest and give thy selfe no rest till thou hast done it and when thou hast done this labour to cleare it with the bloud of Christ labour by humble confession and hearty repentance to turne unto the Lord goe on in a holy course and then assuredly wee shall live with joy and dye with peace when wee can get grace in our soules sorrow for our sins newnesse in our natures reformation in our lives uprightnes in our waies faith in Christ a discharge from God peace of conscience oh what a happie day the day of death will bee to our Soules FINIS ἙΞΑΛΈΞΙΟΠHEXALEXIUM OR SIX CORDIALS TO STRENGTHEN THE HEART OF EVERY FAITHFVLL CHRISTIAN AGAINST THE TERROURS OF DEATH By DANIEL FEATLEY D. D. Chaplaine to his sacred Majestie Philip. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is to me life and death is to me advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Immortall descended into a single combate with Death and gave Death a deaths-wound by his death Greek Liturg. LONDON Printed by Iohn Dawson for Nicolas Bourne 1639. ITER NOVISSIMUM OR MAN HIS LAST PROGRESSE A SERMON PREACHED At the Funerall of the Right Worshipfull Sir THOMAS THINNE Knight SERMON XLI ECCLES 12. 5. Man goeth to his long home and the Mourners goe about the streetes ALthough I might in the Kings King Solomons name command yet I will rather in the Preachers his other style humbly entreate your religious attention to the last Scene and Catastrophe of mans life consisting of two Acts and those very short 1 The dead his passe he goeth c. 2 The Mourners march they goe about c. Whereas the whole Scripture is a Volumne of divine Sermons and the Authour of every booke a Preacher and every Chapter a lesson and every verse and piece of a verse a Text. Gregorie Nysscen reasonably demands why this Book which treateth throughout of the vanity of the world and miserie of man is intituled The booke of the Preacher To passe by other answers rendred by him and others not so pertinent to our present purpose I conceive this title of the Preacher is in speciall set over this booke to intimate unto us that according to the Argument thereof there is no Doctrine so fit for all Preachers to teach and all hearers to learne as the vanitie of the creature and the emptinesse of all earthly delights and comforts And in very deed there is no meditation more serious then upon the vanitie of the world no consideration more seasonable then of the brevitie and uncertainty of time it selfe no knowledge more wholesome then of the diseases of the mind no contemplation more divine then of humane miserie and frailtie Which though we reade in the inscription of every stone see in the fall of every leafe here in the knole of every bell taste
〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divido wee are to learne to bee contented with our lot and beare it patiently considering first that wee brought it upon our selves secondly that wee gaine this singular benefit by it that our miserie shall not bee immortall O Death to which Death speaketh the Apostle for the Scripture maketh mention of the first and second death and Saint Ambrose also of a third The first Death with him is the death of nature of which it is sayd they shall seeke death and not finde it The second of sinne of which it is said the soule that sinneth shall dye the death The third of grace which sets a period not to nature but to sinne The Death here meant is the first Death or the Death of nature which the Philosophers diversly define according to their divers opinions of the soule Aristoxemis who held the soule to bee an harmonie consequently defined Death to bee a discord â—…len who held the soule to be Crasis or a temper Death to be a distemper Zeno who held the soule to bee a â—…ire Death to bee an extinction Those Philosophers who held the soule to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Tullie interpreteth it continuam â—…tionem Death to bee a cessation The vulgar of the Heathen who held the soule to bee a breath Death to be an expiration Lastly the Platonickes who held the soule to be an immortall spiriâ—… Death to bee a dissolution or seperation of the soule from the bodie and this is two fold 1 Naturall 2 Violent 1 Naturall when of it selfe the naturall heate is extinguished or radicall moisture consumed for our life in Scripture is compared and in sculpture resembled to a burning lampe the fire which kindleth the flame in this light is naturall heate and the oyle which feedeth it is radicall moisture Without flame there is no light without oyle to maintaine it no flame in like manner if either naturall heate or radicall moisture fayle life cannot last 2 Violent when the soule is forced untimely out of the body of this Death there are so many shapes that no Painter could ever yet draw them Wee come but one way into the World but we goea thousand out of it as wee see in a Garden-pot the water is powred in but at one place to wit the narrow mouth but it runneth out at 100 holes Dye Some 1 By fire as the Sodomites 2 By water as the old World 3 By the infection of the Ayre as threescore and ten thousand in Davids time 4 By the opening of the earth as Corah Dathan and Abiram Amphiraus and two Cities Buris and Helice Some meet with Death In 1 Their Coach as Antiochus 2 Their chamber as Domitian 3 Their bed as Iohn the Twelfe 4 The Theater as Caligula 5 The Senate as Caesar. 6 The Temple as Zenacherib 7 Their Table as Claudius 8 At the Lords-Table as Pope Victor and Henry of 〈◊〉 Death woundeth and striketh some With 1 A pen-knife as Seneca 2 A stilletto as Henry the Fourth 3 A sword as Paul 4 A Fullers beame as Iames the Lords Brother 5 A Saw as Isaiah 6 A stone as Pyrrhus 7 A thunderbolt as Anustatius What should I speake of Felones de se such as have throwne away their soules Sardanapalus made a great fire and leaped into it Lucretiâ—… stabbed her selfe Cleopatra put an Aspe to her breast and stung therewith dyed presently Saul fell upon his owne sword Iudas hanged himselfe Peronius cut his owne veines Heremius beate out his owne braines Liciniusâ—…oaked â—…oaked himselfe with a napkin Porâ—…ia dyed by swallowing hot burning coales Haâ—…ibalâ—…ked â—…ked poâ—… son out of his ring Demosthâ—…s out of his Pen c. What seemeth so loose as the soule and the bodie which is plucked out with a haire driven out with a smâ—…ll frayed out with a phancie verily that seemeth to be but a breath in the nosthrills which is taken away with a â—…ent a shadow wâ—…ch is driven away with a scare-crow a dreame which is fâ—…yed away with a phansie a vapour which is driven away with a puâ—…e a conceit which goes away with a passion a toy that leaves us with a laughter yet griefe kild Homer â—…hter Phileâ—…on a haâ—…e in his milke Fabius a flye in his throat Adrian a smell of lime in his nosthrills Iovian the snuâ—… of a candle a Child in Plâ—…e a kerâ—…ll of a Raison Anacyeon and a Icesickle one in Martial which caused the Poet to melt into teares saying O ubi mors non est si jugulatis aquae what cannot make an end of us if a small drop of water congealed can doe it In these regards wee may 〈◊〉 the affâ—…ive in my â—…xt into 〈◊〉 〈◊〉 and say â—…uly though noâ—… in the Apostles sense O Death where iâ—… not thy sting 〈◊〉 wâ—… see iâ—…â—…st ouâ—… in 〈◊〉 in our 〈◊〉 in 〈◊〉 apparell in our breath in the Coâ—…t in the. Countrey in the Ciâ—… in the Field in the Land in the Sâ—… in the chamber in the Church and in the Church-yard where we meet with the second partie to bee examined to wit the Grave O Grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the language of Ashdod it signifieth one thing but in the language of Canaan another The Heathen writers understand by it First the first matter out of which all things are drawn and into which they are last of all resolved So Hippocrates taketh the word in his Aph. Secondly the ruler of the Region of darknesse or prince of Hell so Hesiod taketh it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hes. op dies Thirdly the state and condition of the dead or death it selfe so Homer taketh it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the language of Canaan it is either taken for the place of torment of the damned And in hell he lift up his eys being in torments and seeth Abraham afarre off and Lazarus in his bosome Secondly for the Grave and that most frequently in the Seventie Interpreters as namely I will goe downe into Hâ—…des to my sonne that is the Grave and let not his hâ—…ie head goe downe into Hades that is the grave in peace and in death there is 〈◊〉 râ—…berance of thee and who will give thee thankes in Hâ—…es that is the Grave and what man is hee that â—…veth and shall not see death and shall bee deliver his soule from the hands of Hades that is the Grave and Hades that is the Grave cannot praise thee Death cannot celebrate thee and so it must bee here taken For though Hell in regard of the Elect bee conquered yet it â—…rnally possesseth the reprobaâ—…e men and Devills neither 〈◊〉 〈◊〉 bee destroyed at the day of Judgement oâ—… emâ—…d but in â—…ed rather and repleâ—…ed with the boâ—…es of all the damned whose soules are there aâ—…eadie But Hades that is the Grave shall lose aâ—… 〈◊〉 â—…ptives and prisoners for the eâ—…h
enemie and so the Apostle tearmeth it the last enemie that shall bee destroyed is Death For albeit Death by accident is an advantage as oftentimes an enemie doth a man a good turne which occasioned that excellent Treatise of Plutarch wherein he sheweth us how to make an Antidote of poyson and a good use of other mens maâ—…ice yet is it in it selfe an enemy alwayes to Nature and to grace also it sets upon the elect and the Reprobate the beleever and the Infidell the penitent and the obstinate but with this difference it flyes at the one with a deadly sting but at the other without a sting the one it wounds to death the other it terrifieth and paineth but cannor hurt But there being divers kinds of death which of them is here meant Death is a privation and privations cannot bee defined but by their habits that is such positive qualities as they bereave us of for instance sicknesse cannot be perfectly defined but by health which it impaireth nor blindnesse but by sight which it destroyeth nor darknesse but by light which it excludeth nor death but by life which it depriveth us of Now if there bee a fourefold life spoken of in Scripture viz. 1. Of nature 2. Of sinne 3. Of grace 4. Of glory There must needs be a foure-fold death answerable thereunto 1. The death of Nature is the privation of the life of nature by paâ—… soule and bydy 2. The death of sinne is the privation of the life of sinne by mortifying grace 3. The death of Grace is the privation of the life of grace by reigning sâ—…ne 4. The death of Glory is the privation of the life of Glory by aiâ—… and finall exclusion from the glorious presence of God and the kingdome of heaven and a casting into the lake of fire and brimstone prepared for the divell and his angells Of Death in the first sence David demandeth who is hee that liveth and shall not see death and shall hee deliver his soule from the hand of hell Of Death in the second sense Saint Paul enquireth how shall wee that are dead to sinne live any longer therein Of Death in the third sense Saint Paul must be meant where he rebuketh wanton Widowes Shee that liveth in pleasure is dead while shee liveth Of Death in the fourth sense Saint Iohn is to bee understood Blessed is hee that hath part in the first resurrection for on such the second death hath no power Saint Austin joyneth all these significations and maketh one sentence of divers senses hee is dead to death that is Death cannot kill hurt or affright him who is dead to sinne And another of the Ancients makes a sweet cord of them like so many strings struck at once hee that dyeth before hee dyes shall never die hee that dyeth to sinne before hee dyeth to nature shall never dye to God neither in this world by finall deprivation of grace neither in the world to come of glorie Of these foure significations of Death the first and last fort with this Text for that the first is to bee meant it is evident by the consequence here O grave I will be thy destruction And by the antecedents in Saint Paul When this corruptible shall put on incorruption c. And that the second is included may bee gathered both from the words of Saint Iohn And Death and bell were cast into the lake of fire and of our Saviour I was dead and I am alive and have the keyes of Hell and of Death And so I fall upon my second Observation viz. the Person menacing I the second person in Trinitie our blessed Lord and Saviour Jesus Christ. The word here used Ehi is the same with that we reade Exod. 3. Ehi Ashur Ehi I am that I am and if the observation of the Ancients be current that wheresoever God speaketh unto man in the old Testament in the shape of man or Angell we are to understand Christ for that all those apparitions were but a kind of preludia of his incarnation then the Person here threatning can bee no other then he besides the word Egilam in the former part of this verse being derived from Gaal signifying propinquus fuit or redemit jure propinquitatis pointeâ—… to our Saviour who by assuming our nature became our Alic by blood and performed this office of a kinsman by redeeming the inheritance which we had lost But we have stronger arguments then Grammaticall observations that he who here promised life to the dead and threatneth plagues to Death was the Sonne of God the Lord of quick and dead for the same who promiseth to redeeme from the Grave threatneth to plague Death but we all know that Redeemer is the peculiar style of the Sonne as Creator is of the Father and Sanctifier of the Holy Ghost tu redemisti nos thou hast redeemed us to GOD by thy blood out of every kindred and tongue and people and Nation To the redemption of a slave that is not able to ransome himselfe three at least concurre the Scrivener who writeth the Conditions and sealeth the Bonds the partie who soliciteth the businesse and mediateth for the captive and layeth downe the summe agreed upon for his ransome and the person in whose power the captive is and who accepteth of the ransome Which of these is the Redeemer you will all say he that is at the cost of all so it is in our redemption from spiritual thraldome the holy Spirit draweth the condition and sealeth the bonds the Father receiveth the ransome the Sonne both mediateth for the ransoming and layeth downe the summe For we were not redeemed with corruptible things as silver and gold but the pretious blood of Christ as of a Lambe without blemish hee tooke part of our nature that through death he might destroy him that had the power of death that is the divell and deliver them who through the feare of death were all their life time subiect to bondage Hence we gather that hee that destroyed Death must die but to affirme that the immortall and eternall Spirit of God expired is blasphemie and to say that the Father suffered is heresie longagoe condemned in the Patro-passions we conclude therefore with the Apostle that the second Person Christ Jesus hath abolished death and hath brought life and immortalitie to light by the Gospell And so I fall upon my last Observation the judgement here mentioned Devorica 3. Thy plagues there is no tittle or iota in holy Scripture superfluous some mysterie therefore lyeth in the number plagues in the plurall not plague in the singular which I conceive to be this that Christ put Death to many deaths and foyled and conquered it many wayes first in himselfe secondly in his members First in himselfe by destroying sinne the sting of Death Secondly by breaking the bonds thereof in his powerfull Resurrection wherwith it was impossible that hee should be
Attendants 4. Administration 5. Saints 2 Thes. 〈◊〉 â—…0 Christ is God 〈◊〉 Ioh. Isay 9. 6. Christ a great God Vse 1. Comfort to Gods children 2. Terrour to the wicked Object Answ. Comfortthat Christ the Saviour is Iudge Act. â—…7 31. Doctr. Every Christian so to live as expecting the appearing of Christ. Luke 2. 36. Phil. 3. 20. Jude 21. 2 Pet. 3. 14. Observat. 1. Col. 3. 3. Vse Observat. 2 Observat. Vse 1. Vse 2. Observat. Vse 1. Aug. lib. 8. Confess Cap. â—…lt Parts of the Text unfolded Sleepâ—… threefold 1. Naturall Psal. 3. 5. 2. Morall Dan. 12. 2. Act. 7. ult 3 Spirituall compared to sleepe 1. For the time the night 2. Exposed to danger Deut. 32. 3. Willingnesse 4. Suddennesse Mat. 26. 5. Incensiblenesse and immoveablenesse 6. Vaine fancies 7. The continuance 2. What meant by waking 1. To open the eyes to see the light 2. To rouze the senses 3. Get out of bed 3. Who must awake Quest. Answ. 1. The naturall man 2. The regenerate Cant. 5. 2. Mat. 25. Rev. 3. 2. 4. Why the Apostle calls upon these that are asleepe Exhortations not invaine 1. To the godly 2. To the wicked The dead sleepe of the world 1. Idolaters Rev. 2. 2. Adulterers 3. Drunkards Prov. 23. 4. Sabbath-breakers 5. Oppressours 6. Securitie The sleepe of the Church Signes of sleepie Christians 1. Carelesnesse 2. When men intend nothing but sleepe 3. Wasting of time 4. Decay of naturall heate Exhortation to awake from sleepe 1. It is unprofitable 2. It unfitâ—… for dutie 1. Exercise 2. Combate 3. To waitâ—… our Masters comming 3. Our enemie sleepes not Mat. 13. Prov. 24. 4. Gods mercie sleepes not 5. Gods judgements sleepe not 6. We are all to meet death Parts of the Text. Propos. They that are in covenant with God may bee without carnall feare 1. What feare is Kindes of feare 1. Naturall 2. Carnal feare 3. Servile feare Act 2. 4. Filiall feare Isay 8. 12. Reas. We are delivered from our enemies either Luke 1. 47. 1. By reconciliation 2. By conquest Vse 1. The power of grace must reflect on a mans selfe Vse 2. Possible to live with out feare Psalme 23. Vse 3. Reproofe for inordinate feare 1. We feare too soone 2. Too much 1. It brings a great deale of ill Esay 66. 4. 2. It unfits the heart to beare evilâ—… It hurts the body It doth hurt to the soule 1. Naturally 2. Spiritually Feare the ground of most sinnes Vse 4. To fence our hearts against it No cause of feare 1. Of spirituall enemies 2. Of worldly evills Ier. 46. 28. Obiect Answ. Obiect Answ. Quest. Answ. How to get the conquest of feare 1. Labour for the spirit 2. Keepe covenant with God Num. 14. 9. 3. Strengthen faith Psal. 112. 4. To place our love aright August Simile Doct. Both words and actions shall be called to account 2 Cor. 5. 10. Eccles. 12. Mat. 12. 36. Matth. 5. 22 Iude 13. 14. Reas. 1. The Law binds men in speeches Reas. 2. Words injure God and man Levit. 24. 11. Act. 8. Vse To condemn those that make light account of words Psal. 39. Psal. 131. Doctr. God will proceede in judgement according to his Law Ioh. 12. 48. Obiect Answ. All men judged by the Law The Law not alike expressed to all Rom. 2. 14 Reas. 1. The Law is Gods scepter that he rules by Psal. 110. 2. Isay 2. 3. 4. Reas. 2. Because the law is a rule Mica 6. 8. Vse 1. Repâ—…oofe of those that neglect the Law Rom. 2. 16. Prov. 13. 13. Quest. Answ. To despise Gods commandement what Ioh. 6. Matth. 25. 41 Vse 2. Admonition to observe the Law 1. For direction Matth. 5 2. For tryall Gal. 6. 3. 4. 1 Cor. 11. 32. Prov. 28. 13. Doct. The consideration of the day of judgement should moove to holinesse 1. It hath drawn some to obedience Eccles. 11. 9. 1. To forsake the world Phil. 3. 7. 2. Disposing the heart to obedience Eccles 12. 10. Heb. 12. Rev. 14. 2. It quickens to actions of obedience 1. Os particular calling 2. Generall calling 3. It confirmes in obedience Rev. 3. 11. Iam. 5. Vse Shewing the cause of the worlds prophanenesse and the Saints dejectednesse 2 Pet. 3. Vse 2. To strengthen faith of the judgement Ierome Parts of the Text. Meaning of the words Doct. Death due to sinne as wages Gen. 2. 17. Ezek. 18. 20. Rom. 5. 12. Iam. 1. 15. Quest. Answ. Whaâ—… death due to sinne 1. Temporall Rom. 5. 12. Obiect Answ. How Adam died a natural death as soon as he sinned Obiect Answ. How Christians freed from temporall death 1 Cor. 15. Christians undergoe temporall death why 1. 2. 3. 4. Simile 2. Eternall death Answ. Sinne infinite three wayes 1. In respect of the object 2. The subject 3. The sinners dâ—…sire Vse 1. Originall lust a sin Basile Vse 2. 〈◊〉 no sinne in it selfe veniall 1 Joh. 3. 5. Sins mortall and veniall how Vse 3. In spectacles of death to see the haynousnesse of sinne Vse 4. Todeterre us from sin Similies Ioh. 2. 1 Sam 14 Vse 5. To be humble and thankfull Life twofold 1. Naturall 2. Spirituall 1. In this life Job 17. 5. 2. In death 3. After the Resurrection A thing eternall three wayes 1. 2. 3. Doct. Salvation the free gift of God Quest. Answ. Austin Quest. Answ. Ioh. 3. Vse 1. Confutation of merit Rom. 8. Vse 2. To humble us Vse 3. Comfort Isa. 54. 2 Tim. 1. 12. Vse 4. Thankfulnesse Psal. 50 Deut. 30. 19. Isa. 45. 24. The Analysis of the Chapter Propos. 1. God is pleased to set himselfe to procure the profit of his people Proved by instances 1. In his instituting Ordinances in the Church 1. The preaching of the Word Act. 26. 18. 2 Tim. 3. 16. 2. The Sacrament of the Supper 3. Prayer Vnprofitable living under the ordinances a taking the name of God in vaine 4. Seâ—…ng of Christ into the world in our nature 2. In his command and injunction Deut. 10. 13. Matth. 〈◊〉 29. 3. In his several administrations 1. Permitting sin to remain 2. To prevaile 3. Withdrawing his presence 4. Suspending his answer to their prayers 5. Denying their particular suites 6. Deprives them of their dearest blessings Iames 5. 11. Use of exhortation 1. 2. 3. Vse 2. Of Instruction 1. 2. 1 Cor. 10. 33. Propos. 2. Gods ayme in afflicting his children is their profit Gen 41. 52. Afflictions they are profitable The blessed fruit of afflictions 2 Chron. 33. 1â—… Deut. 8. 15. Isa. 27. 9. Hab. 1. 12. The Saints of God have waited for the profit of afflictions 2 Sam. 16. 12. Isa. 37. 4. Vse 1. For reproofe Gods children prone to misconster the intent of God in their afflictions 1 Sam. 27. 1. Esa. 6. 5. Lam. 3. 16. 18 Isa. 49. 14. Jer. 29. 11. Vse 2. For comfort Isa. 10. 57. Simile Isay 10. 12. Vse 3. Exhortation to a patient expectation of the fruit of affliction Obiect Answ. 1. 2. 3. Iob 17. 4. The
which may furnish us abundantly with meditations in this kind It was a custome in former times for men to make their sepulchres in their gardens to mind them of death in the midst of the pleasures of this life This present worke may not unfitly be tearmed a Garden wherein whosoever takes a dayly walke may gather in the severall beds thereof those wholsome flowers and hearbs which being distilled by serious meditation will prove water of life to a fainting spirit in some hee shall finde instruction in some incitation in others consolation in all profit Here thou shalt finde that Lethall gourd sprung up by Adam his transgression that makes all his posterity cry out There is death in the Pot. There thou mayst gather hearbs of grace as a counter-poyson against the malignity of death in a third there is the spirituall Heliotroâ—…ium opening with joy to the Sunne of righteousnesse the hope of a blessed resurrection Doe the glittering shewes of outward things make thee begin to over-fancie them heere thou shalt finde how little they will availe in death the consideration whereof will make them like that precious stone which being put into the mouth of a dead man loseth it's vertue are thou over-burthened with afflictions here thou art supported in the expectation of a farre more exceeding weight of glory art thou ready to faint under thy labours here thou shalt finde a time of rest and of reaping doth the time seeme over-long that thy patience begins to flag heere thou hast a promise of thy Saviours speedy comming In a word be thy estate and condition what it will be heere thou mayst have both directions to guide thee and comforts to support thee in thy journey on earth till thou arrive at thy Countrey in Heaven Certainely there is no man can sleight and undervalue so deserving a Worke but hee shall discover himselfe either to be ignorant or idle or ill affected especially when so judicious and learned men have thought it a fit concomitant for their severall labours which they have added for the accomplishment of it Therfore take it in good worth improve it for the good of thy soule that being armed and prepared for death when it shall approach thou mayst have no more to doe but to die and mayst end thy dayes in a stedfast assurance That thy sinnes shall be blotted out when the time of refreshing shall come from the presence of the LORD Thine in him who is the Resurrection and the life H. W. THE TABLE THe Stewards Summons Page 1. TEXT LVKE 16. 2. Give an account of thy Stewardship for thou mayst be no longer Steward The praise of Mourning Page 29. ECCLESIASTES 7. 2. It is better to goe to the house of Mourning then to the house of Feasting for that is the end of all men and the living will lay it to his heart Deliverance from the King of feares Page 55. HEBREVVES 2. 14. 15. 14 For asmuch then as the Children are partakers of flesh and bloud hee also himselfe likewise tooke part of the same that through death he might destroy him that had the power of death that is the Divell 15 And deliver them who through the feare of death were all their life time subject to bondage The perfection of Patience Page 79. IAMES 1. 4. But let patience have her perfect worke that you may bee perfect and intire wanting nothing A Restraint of exorbitant passion Page 101. 2 SAM 12. 22. 23. 22 And he said while the Child was yet alive I fasted and wept for I said who can tell whether God will be gracious to me that the Child may live 23 But now he is dead wherefore should I fast Can I bring him back againe I shall goe to him but he shall not returne to me The sting of Death Page 121. 1 COR. 15. 56. The sting of death is sinne and the strength of sinne is the Law The destruction of the Destroyer Page 135. 1 COR. 15. 16. The last enemie that shall be destroyed is death The Worlds losse and the righteous mans gaine Page 151. ESAY 57. 1. And mercifull men are taken away none considering that the righteous is taken away from the evill to come The good mans Epitaph Page 177. REVEL 14. 13. I heard a voice from Heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them The Christians Center Page 193. ROM 14. 7. 8. 7 For none of us liveth to himselfe and no man dyeth to himselfe 8 For whether we live we live to the Lord and whether wee die we die unto the Lord whether we live therefore or die we are the Lords The improvement of Time Page 213. 1 COR. 7. 29. 30. 31. 29 But this I say Brethren the time is short it remaineth that both they that have wives be as though they had none 30 And they that weepe as though they wept not and they that rejoyce as if they rejoyced not and they that buy asthough they possessed not 31 And they that use this world as not abusing it for the fashion of this world passeth away Securitie surprized Page 235. 1 THESSAL 5. 3. For when they shall say peace and safety then sudden destruction commeth upon them as travaile upon a woman with child and they shall not escape A Christians victory or conquest over deaths Enmitie Page 263. 1 COR. 15. 26. The last Enemie that shall be destroyed is death The great Tribunall Gods scrutinie of Mans secrets Page 283. ECCLESIAST 12. 14. For God will bring every worke into judgement with every secret thâ—…ng whether it be good or whether it be evill A Triall of Sinceritie Page 299. ESAY 26. 8. 9. 8 Yea in the way of thy judgements O Lord have wee waited for thee the desire of our soule is to thy name and to the remembrance of thee 9. With my soule have I desired thee in the night yea with my Spirit within me will I seeke thee early for when thy judgements are in the earth the Inhabitants of the world will learne righteousnesse The expectation of Christs comming Page 321. PHIL. 3. 20. 21. 20. For our conversation is in Heaven from whence we looke for the Saviour the Lord Iesuâ—… Christ. 21. Who shall Change our vile body that it may bee fashioned like unto his glâ—…rious body according to the working whereby he is able to subdue all things unto himselfe Christs Precept and Promise or security against death Page 345. IOHN 8. 51. Verily verily I say unto you if a man keepe my saying he shall never see death The Young-mans liberty and limits Page 367. ECCLESIAST 11. 9. Rejoyce O young-man in thy youth and let thy heart cheare thee in the dayes of thy youth and walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into
judgement Abrahams Purchase Page 385. GEN. 23. 4. I am a stranger and sojourner among you give me a Possession of a burying place with you that I may bury my dead out of my sight Gods esteeme of the death of his Saints Page 401. PSAL. 116. 15. Precious in the sight of the Lord is the death of his Saints The desire of the Saints after immortall glory Page 415. 2 COR. 5. 2. For in this wee groane earnestly desiring to be cloathed upon with our house which is from Heaven The carelesse Merchant Page 437. MAT. 16. 26. What is a man profited if he shall gaine the whole world and lose his soule Christs second Advent Page 449. Behold I come shortly and my reward is with me to give every man according to his workes The Saints longing for the great Epiphanie Page 467. TITVS 2. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ. Lifes Apparition and Mans Dissolution Page 481. IAMES 4. 14. For what is your life it is even a vapour that appeareth for a little while and then vanisheth away Saiâ—… Pauls Trumpet Page 499. ROM 13. 11. And that knowing the time that now it is higâ—… time to awake out of sleepe Tâ—… 〈◊〉 manâ—… resting place Page 51â—… GEN. 15. 1. After these things the word of the Lord came to Abraham 〈◊〉 〈◊〉 〈◊〉 Abraham I am thy shield and thy exceeding great reward The righteous Iudge Page 335. IAM 2. 12. So speake yee and so doe as they that shall be judged by the law of libertie Sinnes stipend and Gods munificence Page 555. ROM 6. 23. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. The profit of afflictions Page 571. HEB. 12. 10. For they verily for a few dayes chastened us after their owne pleasure but hee for our profit that we might be partakers of his holinesse Spirituall Hearts-ease Page 591. IOHN 14. 1. 2. 3. 1 Let not your hearts be troubled beleeve in God beleeve also in me 2 In my Fathers house are many mansions if it were not so I would have told you I goe to prepare a place for you 3 And if I goe to prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be also Faiths Triumph over the greatest trialls Page 611. HEB. 11. 17. By faith Abraham when he was tryed offered up his sonne Isaack and hee that had received the promise offered up his onely begotten Sonne The Priviledge of the Faithfull Page 627. I PET. 3. 7. As heires together of the grace of life Peace in Death Page 643. LVKE 2. 29. Lord now lettest thou thy servant depart in peace according to thy word The vitall Fountaine Page 693. IOHN 11. 25 26. 25. Iesus said unto her I am the resurrection and the life he that beleeveth in me though he were dead yet shall he live 26 And whosoever liveth and beleeveth in me shall never die Death in Birth Page 713. GEN. 35. 19. And Rachel died The death of Sinne and life of grace Page 727. ROM 6. 11. Likewise reckon ye also your selves to bee deadunto sin bâ—…t alive unto God through Iesus Christ our Lord. Hopes Anchor-Hold 751. I COP 15. 19. If in this life onely we have hope in Christ we are of all men most miserable The Platforme of Charitie Page 769. GAL. 6. 10. As we have therefore opportunity let us doe good to all especially to them that are of the housâ—…ould of faith Death prevented Page 799. IOB 14. 14. All the dayes of my appointed time will I wait till my change shall come Iter novissimum or Man his last Progresse Page 817. FCCLESIAST 12. 5. Man goeth to his long home and the mourners goe about the streetes Tempus putationis or the ripe Almond gathered Page 835. GEN. 15. 15. And thou shalt goe to thy Fathers in peace thou shalt be buried in a good old age Io Paean or Christs Triumph over death Page 847. I COR. 15. 55. O death where is thy sting O grave where is thy victory Fato Fatum The King of Feares frighted Page 859. HOS 13. 14. O Death I will be thy plagues Vox Coeli The Deads Herauld Page 869. APOC. 14. 13. And I heard a voyce from Heaven saying unto me write blessed are the dead which die in the Lord from henceforth c. Victoris Brabaeum or The Conquerors Prize Page 881. APOC. 14. 13. So saith the Spirit that they may rest from their labours and their workes follow them Faith's Eccho or the Soules AMEN REVEL 22. 19. AMEN Even so come Lord Iesus The end of the TABLE The ERRATA PAge 825. line 15. read not posse p. 826. l. 30. r. summe p. 841. l. 4. r. â—…ror p. 839 put out the promise of p. 842. l. 29. r. Gibiline in marg r. hominis ultimam resurrectionem p. 843. l. 14. r. the Goats p. 846. in Marg. r. Poâ—…id p. 150. l. 34. r. â—…raines p. 853. l. 33. r. Anacreon p. 860. in marg r. â—…s venenati p. 870. l. 4. r. Emines p. 874. l. 44. r. nullas p. 879. l. 24. r. Lapide p. 885 l. 15. r. immunitie p. 886. l. 10. r. actually p. 887. l. 18. r. Hell p. 889. l. 13. r. can be in Marg. r. qui assignat singulos domicilio infra regno 〈◊〉 p. 891. l. 12. r. import no leâ—…e p. 892. l. 22. r. faithfull p. 894. l. 14. r. Eurypum Eurypuâ—… THE STEVVARDS SUMMONS OR THE DAY OF ACCOVNT MAT. 25. 19. After a long time the Lord of those servants commeth and reckoneth with them ROM 14. 12. So then every one of us shall give account of himselfe to God LONDON Printed by Iohn Dawson for Ralph Mabb 1639. THE STEWARDS SVMMONS SERMON I. LVKE 16. 2. Give an account of thy Stewardship for thou maist bee no longer Steward IN the Chapter going before our blessed Lord and Saviour had preached the Doctrine of the free grace of God in the remission of sinne and receiving of repenting and returning sinners in the parable of an indulgent Fathers receiving of a prodigall Sonne The Pharisees were a people that hardned their owne hearts and scoffed at every thing that Christ delivered therefore now in this Chapter hee commeth to summon and warne them to appeare before God the great Master of the world to give an account of their stewardship that by the consideration of Gods proceeding in the day of judgement they might know the better how to prize the remission of sinnes in the day of grace This hee doth by presenting to them a Parable of a certaine rich man that had a steward who was accused unto him that hee had wasted his goods calleth him to an account and to the end that the Pharisees might not thinke that it was a matter to be jeasted withall and that such considerations as these were to
of men or whether men affect it in themselves but they account this a matter of praise a vertue praise-worthy to see nothing dolefull nothing worthy of mourning in the death of any one We see it is quite contrarie to the very course of the Scripture But it will be objected We are bid to mortifie our earthly affections and if we must mortifie our affections we must mortifie all our affections that of sorrow as well as anger and the like I answer briefly The Scripture indeed biddeth us mortifie our affections but it doth not bid us take away our affections it biddeth us only mortifie and purge out the corruption of our affections Now there is a twofold corruption and distemper in the affections of men The first is when they are misplaced and set upon wrong objects so we mourne for that we should rejoyce in or wee rejoyce in that we should mourne for Secondly when they are either excessive or defective either we over-doe or wee doe not either not at all or not in that proportion and measure that we should Thus when we over-grieve for worldly crosses and too little for sinne too much for the losse of earthly friends and too little for the losse of Gods favour and spirituall wants this is a distemper of the affections in the defect the heart growes earthly and fixed upon the creature and is drawne away and estranged from God Then there is the excesse that the Apostle speakes of when he exhorts them not to mourne as men without hope whether he spake there of the Gentiles as some thinke that cut their heads and made themselves bald in the day of their mourning an affected kind of outward shew they had to mourne which the Lord forbad the people of Israel to doe or whether as indeed it is because they did not restraine inwardly and bridle the exorbitant excesse of their affection wee should not mourne as the Gentiles but as men of hope mourne as men that can see the changes that God makes in the earth and in your Families and can see how neere God commeth to you and what use God would have you make of every particular tryall and affliction mourne so farre as you see your owne guilt in not making use of the opportunities you have had in enjoying your friends and so farre as you see any evidence of displeasure from God so farre we should mourne but not as men without hope But I briefly passe this intending not to insist upon it only by occasion because Solomon makes the place where any die the house of mourning Wee come now to the proofe of the point why going to the house of mourning taking these occasions to affect our hearts is better then to goe to the house of feasting then to take occasions of delighting our selves in outward things What 's the reason It is double First This is the end of all men What is the end of all men The house of mourning That which he meaneth by the house of mourning here is that which he calleth the end of all men that which putteth an end to all men and to their actions upon earth and that is Death So that the maine point that in this place the wise man intendeth is but thus much I will deliver it in the very words of the Text we need not varie from them at all Death is the End of all men Death is that which every man must expect to be the end of his life and of his actions It is the common the last condition of all men upon earth I will give you but two places of Scripture that include all men in Death One in Iob third from the fourteenth verse to the 20. verse of that Chapter Iob sheweth there how Death is the End of all men he beginneth with the Kings and Counsellers of the Earth with Princes and great warriours and descendeth afterward to prisoners and meane persons to labourers to servants to small and great all saith he lie downe in the dust and goe to the place of silence The other place is in Zachar. 1. 5. Your fathers where are they and the Prophets doe they live for ever That is looke to all your forefathers that have beene in all times before you whether they be those Fathers that you glory in Abraham Isaac and Iacob and the rest or those Fathers that disobeyed the word of Prophesie which indeed is the principall thing here intended all these Ancient persons they are dead or as S. Peter speakes of those that were disobedient in the dayes of Noah they are in prison they are in the grave yea and the Prophets too that preached to you they are dead the generations before you both of Prophets and people are all dead You see then that Death is the common condition of all men Kings and Subjects Prophets and people this is the last thing that shall be said of them all they are dead And it must be so First in regard of Gods decree It is that that God hath appointed and determined concerning all men that they must die there is a statute for it in heaven that can never be reverst It is appointed to all men once to die Heb. 9. 17. Secondly in regard of that matter whereof all men are made of earth Dust thou art and to dust thou shalt returne Your remembrances saith Iob are like unto ashes and your bodies to bodyes of clay How easie is it for the wind to blow away ashes for a potter to breake in pieces a vessell of clay so easie it is to put an end to the memories and bodies of men they are but ashes and clay Thirdly in regard that every man hath in him that that is the cause of Death sinne It is that that is as poison in the spirits and as rottennesse in the bones Sinne brought in Death and Death seizes upon all men it consumeth all men from the very beginning by degrees Shew me a man without sinne without it either in the committing of it or without it in the guilt of it you may then shew a man that shall not die while all men are under sinne they are under Death Even our blessed Saviour Iesus Christ himselfe though he did not sinne actually yet because hee stood guiltie of our sins Death seized upon him So then Looke to Gods decree that is All men shall die Looke to the matter whereof every man is made that is a decaying dying substance And looke to the cause of death in all men that is sinne If any man can either escape Gods decree or bring a man that is not made of such a mouldring matter or produce and shew a man that hath no sinne in him then you may shew a man that shall not die but till then this conclusion remaineth that the wise man setteth downe this is the end of all men that they shall die But here
it will be objected Wee find some men that did not die It is said of Enoch that he was translated that hee should not see death Heb. 11. 5. And of Elijah that he went up by a whirle-wind into heaven in a chariot of fire 2 King 2. 11. These men did not die To this I answer briefly Particular and extraordinary examples doe not frustrate generall rules God may sometimes dispence with some particular men and yet the rule remaine firme I say it may be so But secondly we answer They had that that was in stead of Death to them some change though they did not die after the manner of other men So at the end of the world it is said that those that are alive shall be caught up and changed in the twinckling of an eye there shall be a sudden and almost undiscernable unperceivable change which shall be to them in stead of death But it will be objected further There is a promise made in Ioh. 11. That those that believe shall never die To this I answer with that common distinction There is a twofold death which the Scripture calleth the first and the second death The first death is the death of the body that ariseth from a dis-junction and separation of the body from the soule And there is a second death that ariseth from the dis-junction and separation of the soule from God The first death is no death properly the second death is that which is truly Death and so they shall not die A man may have a body separated from the soule and yet not his soule separated from God nor himselfe from Christ. Who shall separate us from the love of God in Christ neither life nor death nor principalities nor powers c. Death you see shall not bee able to separate us from God it cannot separate the soule Nay it doth not separate the body from Christ the body remaineth a member of Christ as well while it is still in the grave as before God is not the God of the dead but of the living saith Christ Mat. 22. And therefore he proveth that even Abraham was not dead in that sense that they then tooke it but hee remaineth yet alive in as much as God was his God Abraham whole Abraham was Gods by vertue of Covenant so are all his posteritie the children of Abraham by faith in a spirituall sense they remaine with Christ and they are united to him as members to the head even when their bodies are in the grave So that I say they die not in that sense so as to have their soule separated from God though they die in the first sense that is to have their bodies separated from the soule But our Saviour in that place of Iohn speakes of the second of that death which is an everlasting separation of the soule from God As we say of wicked men that while they are alive they are dead so the Apostle speakes of the widow that lived in pleasures while she lived she was dead and the Church of Sardis had a name to live but she was dead This is true death indeed when that the soule of a man is separated and dis-joyned from God and from Christ And it is the state of every man by nature of every man under sinne though they walke up and downe and doe the actions of the living yet they are but dead men And as truly as they are said to be dead while they live so truly it may be said of the children of God that while they are dead they live as it is said of Abraham so it may bee said of all Gods servants they die not properly but remaine still in union with God and with Christ with God through Christ they are Christs and therefore Gods in him and therefore they die not Looke what the soule is to the bodie that is God to the soule the soule is the life of the body and God is the life of the soule they are still living men that have God the soule is alive even when the body lieth downe in the grave This shall serve for the opening of that they are not dead but alive they doe die in the first sense and in the common acceptation in respect of the separation of the body from the soule but they doe not die in the second sense in respect of the separation of the soule from God they doe not die eternally they doe not die properly Now briefly to make some use of this and to hasten to that I most intend to stand upon Is it so then that Death is the end of all men Let us make account of it for ourselves This seemeth but a plaine point and so indeed it is but I know there is nothing more usefull and I know there is nothing lesse regarded and lesse considered of seriously then this that we must die It is true wee all acknowledge it in the generall and every man the very worst the most ignorant and most prophane in the world will yeeld to this in the generall that all men must die and let a man come and tell them that they themselves must die they will grant it too but this is that that undoes us all we rest in generals and doe not seriously insist upon a serious application of it to a mans owne particular case and bring it home to a mans selfe to conclude thus I must die I may die soone this may be the last day of my life upon earth this may be the last time I may breathe this may be the last word that I shall speake the last action that I shall doe I know I must die and it may be I may die now This is that wee should principally intend and labour most after that when we reade the stories of the Scripture and see that Death is the end of all men that all must die and their houses must be houses of mourning to conclude the same for our selves All those worthies spoken of in Heb. 11. it is said they all died in faith I read such a man was a King but he died such a man was a Prophet but hee died such a man was Noble but he died such a one died in his youth such a one in his strength these died and I must die the same thing must be said of mee that is said of them I say let us not only say it but resolve and conclude upon it conclude for our selves that the same thing must be said of us that is said of all men All men must die we must die The benefit that floweth from it will be this First when a man bringeth it to his owne particular case it will make sinne more odious to him What is it that brought Death into the world what bringeth death upon us Sinne. By one man sinne entred into the world and death by sinne and so death passeth upon all men for that
all have sinned This I say is it that will make sin odious to a man it will make a man looke upon sinne as a deadly evill A man will avoid an infectious disease that is mortall and deadly and pestilentiall and the like Why because it is deadly it is as much as his life is worth The same is sinne it is that that brought death upon all man-kind and will bring it upon thee When doth the creature forfeit his beeing to the Creator but when he doth not use it in the service and for the glory of the Creatour God hath given the creature a beeing for himselfe I have forfeited my beeing when I glorifie not God with it that man forfeiteth his wit his memorie his strength his time his life and all that he is or hath when he doth not imploy them in Gods service to Gods glory Now sinne is that that makes us deny the service and glory we owe to God sin is that that makes a forfeiture of our lives and all unto him Here is the first thing God hath given the creature a beeing for himselfe he preserveth the creature in beeing for himselfe when the creature therefore sinneth it forfeiteth its life and beeing to the Creator This makes sinne odious Secondly this is it that declareth the wonderfull justice and truth of God Hee said to Adam in the beginning assoone as ever he had fallen hee should die and we find it true on him and all his posteritie for Adam stood and represented the person of all men before God that one man was all men in him all men were under the sentence of death And we see it is true to this day Wee find God true in this let this make us beleeve his word in every thing else He hath beene as good as his word he hath declared his justice and his truth in the death of all man-kind upon the sin of Adam he will declare it in every thing else in every promise in every threatning in every passage of his word let us giue him the glory of his truth as we find it in this Thirdly it is advantageous very much for our selves as a meanes to prepare us for death the better When a man seriously concludeth Death is the end of all men then if I reckon and account my selfe amongst men it will be my end too and it may be my end now And we shall see what use Iob makes of this All the dayes of my appointed time I will waite till my change shall come I make account a great change will come such as hath beene upon all my fathers before me so it will come upon me I will make account of it and therefore I will waite all my dayes So should we make account every day that this may bee the day of my change in every thing you doe make account that your change may begin then in that very action and this will be a meanes to make you waite for your change make you prepare for death It is that that Drusius noteth of Rabbi Eleazer that he gave this counsell and advise that a man should be sure to repent one day before he died Hee meant not that a man should deferre his repentance till it did evidently appeare that Death had seized upon him But because a man may conclude if it be possible I may live to day it is probable I may die to morrow therefore I will repent to day Doe it now and doe not delay it till to morrow This is that we are to doe to account of every day as that which may be the day of our change and so to carrie our selves in all our actions and occasions as if wee should have no more time to doe our worke And this is especially to be observed in three things First in matter of sinning be carefull to amend sinne every day labour to mortifie sinne this day as if thou shouldest have no more dayes to mortifie it in take heed of sinning now as if thou shouldest die now Some we see have beene taken away in the very act of sinne Ananias and Saphira were taken away in the very act of sinning when they were telling a lie to the Apostle they died Zimri and Corbie were slaine in the very act of uncleannesse Corah and his company they died in the act of murmuring and resisting of God and his ordinances and ministers Let a man now reason with himselfe these were taken away in their sinnes it may be my case aswell as theirs if I be found in sinne That is the first Secondly bring it home to this particularalso in another case and that is in redeeming of the opportunities of the time of our life Besides the generall time of life there be certaine opportunities certaine advantages of time that the Scripture calleth seasons be carefull to redeeme them though you may enjoy your lives yet you may have none of these such as are seasons of glorifying God seasons of doing good seasons of gaining good to a mans selfe be carefull therefore I say to mannage those opportunities and advantages of time so that you may glorifie God Whether you eate or drinke or whatsoever you doe doe all to the glory of God Which way soever you may most advance Gods glory and promote his worship which way soever yee may promote the cause of God drawing men to God and incouraging them in the wayes of God which way soever you may bee usefull employ your selfe at that time the present time because you must die and you may die now you may have no more opportunities to doe it in And so likewise in all advantages wherein men may doe good to men Exhort one another while it is called to day and while you have time doe good unto all Doe all the spirituall good and all the outward good that you can while you have seasons to doe good Happy is that servant that his Master shall find so doing when he commeth leading a fruitfull and profitable life So doe good to your owne soules while you have time pray while you have time to pray heare the Word while you have time to heare it exercise repentance while you have time to repent perfect the worke of mortification while you have time to mortifie your corruptions doe your soules all the good you can by the advantages of all the ordinances of all the opportunities that God hath given you This is the end of all men it hath been the end of good and bad before and it shall be the end of good and bad now men must die their houses will be houses of mourning therefore mannage the time in doing all the good you can that God may be glorified men may be benefited and your owne soules furthered That is the second thing Lastly in the manner of your conversation consider the time that you have to doe every thing in Will a man be found idleing in
to heart they consider not the causes wherefore God takes away those good men A Land a Kingdome a State a People a place is much weakned when those that are righteous and mercifull men when those that stand in the gappe and use their endevours to prevent judgements are taken away The house will certainly fall when the pillars are removed They are the people of God only that hold up a state that hold up the world Assoone as Noah is put into the Arke presently commeth the deluge upon the World Assoone as ever Lot was got up to Zoar presently the Lord rained downe fire and brimstone upon Sodom and Gomorrah Assoone as ever the mourners are marked presently commeth the destroying Angell upon the rest Beloved when wee see those that are mourners for the evils of the times and places where they live tooke away we should lay it to heart and consider it as a signe of Gods displeasure as a signe that hee is a going and departing when he takes away his jewels as a signe that he is a comming to judge the world when hee beginneth to separate to take to himselfe his owne Certainly as soone as ever that number of the elect shall bee accomplished when the company of those that God hath determined to eternall life shall be fulfilled when the sheepe of Christ that are yet to be brought into his fold are gathered together when the fulnesse of the Gentiles is come in and the nation of the Iewes added then the world shall bee burnt with fire and the day of Iudgement shall come nothing shall hinder that generall destruction that shall be the end of all things here below As it is with the generall Iudgement of the world so with particular Iudgements upon Nations when God takes away his people when the Saints goe out of Ierusalem to Pila then commeth the sword of the enemie upon Ierusalem when God drawes out his owne people presently commeth judgement upon the rest It is good to observe Gods method and order that he takes in governing of the world at this day that in the death of the servants of God wee may consider our owne time that wee may prepare for those evils that are a comming and for those greater judgements that are hastning Thus you see what use may bee made of laying to heart the death of others God is much glorified thereby For all his attributes are seene in all his workes and the glorifying of God is a declaring of God to be as glorious as hee hath revealed himselfe to be in his attributes which is by shewing of them forth in his workes When men can see the wisedome the justice the power the mercie the truth the soveraigntie of God and all in the death of others then they glorifie God in taking to heart the death of others You see likewise what good commeth to a mans selfe by laying to heart the death of others He sees thereby the certainty of his owne death He sees the nature of death and what the proper worke of it is viz. to separate betweene him and all those outward comforts all those props and staies whereupon his heart rested too much on earth in the daies of his vanitie And lastly he sees the end and cause why God sendeth Death into the world sometime in judgement that men should take heed of sin sometime in mercie in mercy to the men themselves and in mercy also to those that live that they seeing the servants of God lodged up before the tempest may learne to feare and to hide and secure themselves under Gods speciall providence who can either hide them amongst the living or the dead in the worst times Now let us conclude with some application to our selves In the first place it serveth for the just reproofe of that great neglect that is in the world at this day that men lay not to heart the death of others I wish that this were only the sinne of worldly men I know to a worldly man it is of all things the most unpleasant thought that can be to thinke of death hee cannot endure to heare this they shall fetch thy soule from thee It is as unpleasant to him as it is to a bankrout to heare of a Sergeant comming to arrest him as unpleasant as it is to a malefactour to heare of being brought before the Iudge And that is the reason why men in the time of feasting cannot endure such discourses at their Tables as might put sad thoughts of death into them oh these are to melancholy thoughts Yea but in the meane time it is thy folly thy want of wisedome Hee that was guided by the spirit of wisedome and had now bought some wisedome at a deare rate by wofull experience of his former follies hee now seeth that it was farre better to goe to the house of mourning that is seriously to consider of that which men account the most ordinary cause of mourning that is the death of others and of themselves then to goe to the house of feasting that is to sport a mans selfe in the pleasures of the world and to give libertie to a mans selfe to all manner of delights But I say I wish that this were their fault onely and that it may die with them But it is too much the fault of Gods owne people Moses is faine to pray for Israel in the Wildernesse where they saw so many die before them that God would give them wisedome to number their dayes And Ministers have still the same cause to pray for the people and Christians to pray one for another that God would give them wisedome to lay to heart the death of other men Have you well considered of Death when you can only discourse that such a one that was profitable in his instruction is dead such a one by whom we have had good in conversing with is dead such a one that was young and likely to live many yeares longer is dead What of all this this is but idle and emptie discourse What use makest thou of this to thy selfe dost thou gather from thence the certaintie of thy owne death Dost thou consider what Death will doe to thee when it commeth how that it will separate betweene thee and all things in the world as it hath done them Dost thou consider for what cause God sendeth Death abroad into the world Dost thou consider this with thy selfe as thou oughtest to doe This is an act of wisedome This is that wee call due consideration when the soule reflects upon it selfe it is their case now and it will be mine and mine in the same manner therefore it is good for me to set my accounts straite with God When thou accompaniest another to the grave dost thou conclude thus with thyselfe the very next time that any death is spoken of it may bee mine or as Saint Peter speakes to Saphira after the death of Annanias The feet of those that have buried
but how he carried himselfe in the world And truly this is the great Question that every man should put to his soule I must out of the world how have I lived when I was in the world had GOD any glory by mee had men any good by me have I furthered my account against the day of reckoning that I may give it up with joy it makes no matter how I goe out of the world I am sure if my life have beene serviceable to God and beneficiall to men my departure shall be for gaine and advantage it is for a better world Thus much shall serve briefly for the opening of these words and for that that is appliable from them For the present occasion a word Funerall Sermons are not intended for the praise of the dead but for the comfort of the living Therefore I have chosen such an argument to handle at this time as might bee of use and profit to you that live Besides that I am in particular and by particular order debarred of speaking any thing concerning our deceased Sister though I might have spoken much and that very usefull to you The best use that you can make will bee this to consider the life that shee led amongst you Shee was a patterne and example of holinesse of a wise and upright carriage in her wayes follow her in that Marke the Godly and upright man the end of that man is peace There was none that knew her but upon good assurance are perswaded of her happinesse now Would you then have the same happinesse after take the same course that shee did be much in prayer and dependance upon the ordinances and in fellowship with the servants of God be profitable in doing good profitable in receiving good mannage the opportunities and times well that God giveth you as she did gaining much in little she did much worke in a short space let that be your care and then this will be your comfort in the end Thus if you make this use of the death of others before you you shall prepare for your own death and that shal be only a passage for you to Eternall life FINIS DELIVERANCE FROM THE KING OF FEARES OR FREEDOME FROM THE FEARE OF DEATH PSAL. 55. 4. My heart is sore pained within mee and the terrours of death are fallen upon mee PROV 3. 25. Bee not afraid of sudden feare LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. DELIVERANCE FROM THE KING OF FEARES OR FREEDOME FROM THE FEARE OF DEATH SERMON III. HEBR. 2. 15. For as much then as the children are partakers of flesh and bloud he also himselfe likewise tooke part of the same that through death hee might destroy him that had the power of death that is the divell and deliver them who through the feare of death were all their life-time subject to bondage IN these words that I haue read to let passe other parts of the Chapter the Apostle sets downe the humiliation of Christ with the fruit of it His humiliation in his Incarnation and death The fruit of it in subduing him that had the power of death and delivering those that were kept under the feare of death in bondage all their life At this time we will speake onely of the last part the fruit of Christs death in delivering those that were kept under the feare of death The persons that are kept under this feare are said to bee the children Gods owne children those for whom Christ died yet they were kept under the feare of death and that not at some particular time when tentation had got some speciall advantage over them but it was a trouble and a burden to them all their life long and that not a small burthen or an easie trouble but such as kept them as in bondage The words you see are easie There are two points that arise from them First that Gods children those for whom Christ died are many times held strongly under the feare of death Secondly that Christ by his death freeth them from those feares I shall onely insist at this time principally on the first That Gods owne children the Children that were partakers of flesh and bloud it is taken either for the humane nature or the infirmities of that nature even these children were held under the feare of death I will shew the grounds of it The feare of death in the children of God ariseth either from some causes without or from somewhat within them From without them and so the feare ariseth from God an act of his providence upon his children Or from Sathan a worke of his malice These are the causes from without For the first God in his providence and that in his speciall and fatherly providence whereby he doth order all things for the good of his children for the present increase of their grace and the fitting them for glory hereafter Hee I say in his providence ordereth it thus that they shall be kept many of them a great while under the feare of death and this he doth for speciall good ends The first is to humble them Adam as soone as he had sinned against God as his fall was by pride he would haue had a higher condition then he was in so when God would bring him backe againe he beginneth first to humble him and how doth he that Dust thou art saith he and to dust thou shalt returne he sheweth him that he was a dead man by sinne and so would have the meditation of death to humble Adam and in him all his posteritie after him So David when he desired that some meanes might worke upon his enemies for their good he prayeth Put them in feare that they may know that they are but men He doth not onely pray that mortalitie might be presented to them but so presented that it might leaue an impression of feare upon their affections that they might know what they are that they have not their beeing or the power of subsisting in themselves but that they must looke for it above themselves to him that hath the issues of life and death in his owne hande And this is necessarie that all the servants of God should bee kept humble by some meanes or other The Apostle Paul you see he had attained a great measure of grace yet he standeth in need of something to humble him therefore the messenger of Sathan was sent to buffet him that hee should not bee exalted above measure that he might be kept humble God intendeth to raise up his children to a glorious estate therefore as men lay a low foundation when they intend to erect a high building so God layeth the foundation of all grace and comfort in his servants in humiliation therefore he will not onely have them mortall but he will have them apprehend their mortalitie and dying condition with feare that they may be humbled by this feare That is the first thing Secondly God aymeth at the
die Saint Paul was growne humble and the Lord had prevailed upon him kept downe his spirit from being exalted above measure and now saith he my life is not deare to mee he was content to lay downe his life and all when he was humbled Beloved pride in some outward excellencies or other setteth a man above his place therefore when a man is tooke off from all that puffes up the spirit of a man he will be content to lay downe any of those things even life it selfe if need be Againe secondly Doth God doe it to strengthen faith in a man then the more thou strengthenest faith the more thou shalt be freed from these feares you know faith lookes upon Christ as the proper obiect of it and the more a man interesteth himselfe in Christ the more by Christ hee is freed from the feare of Death Christ hath redeemed us from the Grave and from Death and therefore when by faith hee lookes upon Christ and through him upon Death hee lookes upon that as a thing made instead of poison a medicine in stead of a destroyer a Saviour and deliverer as a meanes to free him from the bondage of sinne and miserie and afflictions c. Thirdly Doth God doe this that he may make men more holy and watchfull in their course then certainly the more thou canst purge out thy sinne in the course of thy life the lesse thou shalt feare death The sting of Death is sinne then if thou wilt have Death comfortable let thy life be conformable to Gods rule and word or else every sinne will present it selfe in death before thee specially those sinnes thou allowest thy selfe in will make Death as bitter as Hell Fourthly Doth God doe it for this end that he may make thee better prepared for death Then the more thou art prepared for Death before hand the lesse thou shalt feare it when it commeth upon thee it will not come as a stranger but thou wilt be ready to receive it as one with whom thou art acquainted already It is a great matter if men could learne this wisedome to die daily that is be every day imployed as dying daily I meane for the manner of your carriage not for the matter for the substance of the dutie If a man were sure to die this day he would lay aside all businesse and set himselfe to be prepared for judgement and would lay aside the use of any other comforts and delights But that is not the meaning but this that we carry our selves in businesse every day as if Death should seize upon us in that businesse that we might be found well-doing that is when a man followeth his earthly businesse with a heavenly mind when he keepeth to the rule of righteousnesse and truth in his ordinary calling when he is doing or receiving good in his company when he useth his pleasures and recreations as the whet-stone to the Sithe to make him fitter for God I say when thus we doe things to a right end and in a right maner if Death now should seize upon us in such an action it should find us well-doing And this is that we perswade you to if you would have death comfortable and not terrible be so imployed as that your actions may be good both for matter and forme that you are now about because Death may strike you in such an action But I cannot stand on these particulars Againe for the causes in our selves If you would be freed from the terrours of Death then rectifie your apprehensions and opinions of Death thinke of it as it is as it is I say to beleevers to those that are in Christ. It is not the destruction of nature and so a naturall Ill as you account it It is rather a cure of nature for assoone as ever we live we are dying and all our life it is but a living death a continuall decaying and dying Now when death commeth it putteth an end to all the decayes of nature and setteth all right againe It is but asleepe and sleepe it is not a destruction but a helpe of the bodie and that which inableth to vigour and strength and fitnesse to action Againe it is not the destruction of any part of a man the body it selfe is not destroyed indeed it is in the Grave but it is in the grave as in a bed of peace They shall come and rest in their beddes saith the Prophet The grave is but as a bed wherein the body lies asleepe and no man you know is troubled with feare that hee goeth to bed The grave is but as Gods chest to keepe in all his Treasure whereof the bodies of his servants are apart precious to him even in the grave in death Precious in the sight of the Lord is the death of his Saints and God will open this Cabinet and the Chest of the Grave in the great day of the Resurrection and bring the body out againe and then it shall be as good as ever it was nay I say not onely as good but much better too for our vile bodies shall bee made like the glorious bodie of Christ. Phil. 3. No man when he goeth to bed thinkes much to have his old cloathes taken off that they may be mended and made better against morning When we sleepe in the Grave it is no more but this the garment of the soule the body the old apparell that is taken off that it may be made better and a more glorious body this is all we lose nothing by it but our estates even our bodily estate is bettered by it And for the Soule Death doth not destroy that neither for know this the soule liveth for ever the bodie indeed returneth to the Earth as it was but the soule returneth to God that gave it The soule I say liveth that is the thing that Christ himselfe proveth in 22. Mat. Abraham is alive why so For God is not the God of the dead but of the living for God said I am the God of Abraham c. How can this be that God is the God of Abraham and yet he is dead Indeed he is dead if wee looke to the separation of the soule and body in the cessation of bodily actions but if we looke to the better part of Abraham his soule that continueth the ever-living God hath made an everlasting Covenant with him and therefore he dieth not Againe it is not onely not the destruction of nature but not of your actions neither Death doth not destroy them neither Indeed there is a cessation of bodily actions but it is that the body may have better strength and be the fitter instrument of holinesse after But for those actions of the soule that depend not upon the body they are as perfectly done when we are dead as when we are alive and better too When a man liveth upon the earth you see his soule is much hindered by the body A distempered sicke
tell me then what is the disquiet that springeth from sinne in a Cain in a Iudas when it meets with a dispairing disposition Thus you see Sin hath this time to sting and therefore thinke not that Sin will never sting till death sometimes Sinne stingeth a man before death Another time is at death When Death commeth and arresteth a sinner in an Action from God seizeth on a person that is under the power of Sin on one that is in his sinnes untouched howsoever he behaved himselfe in his life-time yet then the very name of Death breakes his heart it apaleth him and then it stings such a person It is appointed beloved for all of us once to die Death will one day arrest every man but when Death appeareth before a man that hath not a part in Christ that is under the power of his sinnes when it commeth to a Belshazzar it makes his very joynts to smite one against another it is a sting to him amidest all those sweet morsels his sinnes which he so much affected and so earnestly pursued it is as a very poyson to him nothing is a poyson now to us but sinne only but then at the time of death sinne is a poyson indeed Lastly Sinne can sting not onely before and at but after death Both at the day of Judgement and after At the day of Judgement Is not the conscience of a sinner thinke you stinged and his spirit deeply affected by reason of the great wrath of God that is to be poured out when he shall cry to the mountaines to cover him when he shall call to those insensible creatures that are not able to lend him that courtesie to crush him to nothing Make this our owne case thinke of it it will be our case as it is appointed for us all to die so we must all come to judgtment And after the Judgement when the sentence goe you cursed is past the sting of Sin ceaseth not no the worme for ever gnaweth in Hell It were a happinesse for a sinner if he might onely heare the sentence if this worme might not still gnaw his conscience but then this is his burthen Sin shall sting him for ever This is the first respect in which sinne is called the sting of death because then Sinne stingeth more emminently and sensibly Secondly it is called the sting of death in respect of the metaphor the Apostle aludeth unto it is taken from the sting of a Serpent and so Sinne is a sting in a double respect First in respect of the fearefulnesse and then in respect of the hurtfulnesse of it First in respect of the fearefulnesse It is Sin that makes Death fearefull to a man Indeed I confesse that in the best Christian though Christ have pulled out the sting of death yet there are naturall grudgings and shruggings As to a Serpent though the sting be pulled away yet there are some abhorrings and dissikes in a man But then how terrible is Derth when it commeth in compleate Armour as it doth against a person in whom Sinne remaineth in its full power it must needs then be terrible See the difference betweene two persons the one is afraid of every one he meeteth the other is not what is the reason the one is greatly indebted and ingaged the other is free So it is with a Christian and another man the one cannot heare of Death but his heart breakes hee is full of feare and horrour the other heareth of Death and is onely somewhat affected in the hearing of it but not possessed with that feare as is the other what is the reason the sting of death remaineth in one and not in another Sin therefore is a sting in that respect Secondly it is a sting in respect of hurtfulnesse The sting of the Serpent is a hurtfull thing it poysoneth the vitall parts it takes away life it selfe All the evill that commeth to us by death commeth by sinne Man need not complaine of the ilnesse of the prison so much as of his owne folly that he ingaged himselfe in debt whereby he is cast into prison Why complainest thou of the misery in Hell rather labour to breake off thy sinnes that are the cause of all that miserie all the hurtfull qualitie and miserable condition that befalleth a person in Death and Hell is for Sin the eternall separation of the soule from God and all punishment that followes after in Hell are the fruit of mans sinne Hell had not beene Hell without Snne it is Sin that causeth it to become hurtfull Thus I have explained these inquiries Now I come to make Use and application and so conclude the Point The first Use of this point shall be this If Sin be the sting of death let it be our wisedome to get this sting pulled out in the time of our life Oh that this people were wise saith God then would they consider their latter end If you were wise that heare mee this day you would consider that Death will come and if it be not taken away before-hand with a sting upon the soule My brethren we have many enemies to deale with even now at this very instant but there is yet an enemie as the Apostle saith The last enemie to bee subdued is Deaeh he his behind and here is the difference betwixt Death our last enemie and some other of our enemies some other of our enemies cannot be subdued but by their presence but let me tell you this Death is such an enemy as is never subdued but by his absence thou canst never overcome Death in death thou must not reserve this combat till thou come to the field but thou must overcome this enemie before he commeth thou must overcome him in thy life How is that Pull out the sting of him now then Death is conquered How will you disarme the tongues of malicious slanderous persons and deprive them of their viperous speech by an innocent life So how will you take away the sting of death watch against Sin take away sinne and you take away the power from Death set upon Sin and Death is overcome so much sinne as is now dead so much is Death conquered I beseech you seriously consider these particulars First that it will not be long ere Death knocke at these dores of ours these houses of clay must shortly be ruinated wee must certainly be resolved into dust What is this life of ours but as a ship that is driven by a gale of breath When the breath of man ceaseth the ship lieth in a dead calme Man goeth to his long home saith Solomon and the mourners follow in the streets Death is our long home wee all are the mourners wee follow in the streetes This dead carcasse is an example that leads us to our home and a sermon to tell us that we must follow we follow now in a charitable expression but we shall follow one day in paying of the
same debt Looke overall the times of the world and the dispositions of persons looke over learning and folly greatnesse or poorenesse find me a man that escaped Death Die we must and we have need to have this much pressed upon us for it is a hard matter to beleeve that we must die that I must be the man that must die common notions of Death are granted but that I must die and lie in the dust and stand before God it is a hard matter to beleeve this And consider this secondly that Death will be terrible to thee if he knocke and find a sting in thee Thou that now wilt not be reclaimed from swearing Alas what will become of that blaspheming soule of thine when Death shall come and find a sting of blasphemy in thee How darest thou thinke of giving up that swearing soule of thine to the Judge of heaven and earth Thou unrighteous person that wilt not sanctifie the Lords day how darest thou give up that unholy soule of thine to the holy God Dost thou thinke to have an eternall rest in heaven and wilt not give God a rest here So I might say for all kind of sinners Thinke of this take heed lest Death find a sting in thee for all the sting that Death hath it findeth in thy selfe looke to it thy condition will be fearfull if Death come and find Sin unmortified unrepented of in thee God will certainly bring thee to judgement for every thought and word and action Thirdly consider this that naturally we are so tempered that if Death come he shall find his weapons and strength in us in every man of us I meane considered naturally But how shall I know whether Death when he commeth shall find a sting in me or no I will only give you two tryals you shall know it thus First if thy conscience now sting thee for some approved sinne if thou repent not Death will assuredly meet thee with a sting that approved sinne of thine will be the sting of death Conscience will sting a man either for the act done or for the approbation of the act if conscience sting a man for his approbation of a sinfull qualitie or for a sinfull course if a man continue in that course surely that will be the sting of death to his soule therefore looke to thy selfe perhaps thou art convicted of such a sinne perhaps thy conscience hath so wrought on thee that it hath stung thee for such a sinne thou yet approvest thy selfe in it and thou wilt goe on in thy pride still in such and such sinnes stil thou wilt doe so doe but know this that stand thou never so much upon thy resolution Death will certainly come and if he find thee in such a sinne against thy conscience thou hast reserved in thy selfe a sting for Death Secondly a man shall know if Death come with a sting by this tryall that Solomon giveth us in Eccles. 11. 9. Rejoyce oh young man in thy youth and let thy heart cheare thee in the dayes of thy youth and walke in the wayes of thy heart and sight of thine eyes but know that for all these things God will bring thee to judgement If thou live a voluptuous life Death will certainly come with a sting Dives hee lived a voluptuous life had he not a sting for it So others in Scripture did not their plentifull tables and voluptuous courses bring a sting on them A voluptuous life makes a sting for Death When a poore wretch is a dying and shall begin to reflect backe on his life what have I done how have I lived so much time I have spent or mispent inapparell in vanitie in eating in drinking in swaggering What comfort is this to his soule how can he answer this before God this is the very thing that will sting him at such a day when he can reade nothing in his life but barrennesse and unfruitfulnesse nothing that hath honoured God in all his life Certainly my brethren if there be an Epicurious voluptuous life this life will provide a sting for Death Alas you will say Is it so then we may feare that Death will seize on us thus for we confesse we have gone on in a voluptuous life gone on in sinne that our conscience hath condemned us for how shall we doe to pull out this sting I would to God you were thus affected that you were convicted what a fearfull thing it will be if sinne remaine But wouldest thou have the sting of death pulled out before death come 1. How shall I disarme it that I may looke death in the face with comfort I shall give you some wayes and meanes remember them and practise them First get but a part in Christ and the sting of death is gone thankes bee to God saith the Apostle here that hath given us victory through our Lord Iesus Christ. It is he that in the Revelation is said to have the keyes of Hell and of Death they are under his command and subjection he is victorious over them hee hath vanquished them so that if a man have Christ he hath victorie and power over Hell and Death I told you in the beginning that that which giveth a sting to Death is the guilt of sinne It is so and it is a fearfull sting Now that which takes away the guilt of sinne is Christ. If Christ be mine I have enovgh to answer the guilt of sinne Therefore the Apostle saith Death cannot separate from the love of God in Christ What shall then Indeed nothing it is not the guilt of his sinnes Christ hath satisfied from them So that if thou wilt have the sting of death out get faith in Christ if thou be not hidden in the clefts of that Rock in the bloud of Christ if Christ be not thy Justification and thy righteousnesse what hast thou to answer the Justice of God you must die and stand before God and how can you stand before God in your sinnes you cannot without Christ why doe you not then studie more for Christ Why doe you not labour for faith in him It will be your wisedome to labour earnestly to make sure of him if you have him the sting of death is gone Death cannot hurt a person that hath Christ. Get faith in Christ therefore that is the first Secondly if you would not have Death terrible and fearfull to you labour for sincerity My brethren it is a marvellous thing and yet the truth uprightnesse and sincerity of heart it is an enabling grace All the particular things that we account particular otherwise they have not an inabling vertue in them Some persons have a great deale of learning and wit and many friends much riches and the like yet there commeth an occasion sometimes that puzzleth all these there commeth an occasion sometime that a mans learning is of no use and naturall parts and wit cannot helpe and riches cannot inable him What time
such meditations No man can live well till he can die well Hee that is prepared for Death is certainly freed from the danger of death neither is there any so fit a way to bee ready for it as to be often minded of it Therefore I have made choice at this time to speake of this verse wherein ye see the Apostle declareth and leadeth us to treat of foure things First that there is a Death Secondly that this Death is an enemie Thirdly that this enemie is the last enemie Lastly that this least enemie shall be destroyed A word or two of each of these parts First Death is Yee know that well enough your eyes shew it you daily our senses declare it so plainly that no man is so senslesse that knoweth it not It is agreed upon by all Only for your better furtherance to make use of this point let us acquaint you with that which nature will teach yee concerning Death Secondly with that which Scripture will teach you above and better then Nature Nature sheweth yee concerning Death first what it is And then Secondly what Properties it hath It telleth us this That Death is an absence from life a ceasing from beeing when one was beeing to be thrust as it were out of the present world and be cast some where This is all that Nature informeth us concerning the Essence and beeing of Death Death is a dividing of us from this life and from the things of this life and sends us abroad we know not where Secondly Nature teacheth us three Properties concerning Death One that it is universall It hath tied all to it high and low rich and poore Death knockes at the Princes pallace as well as at the poore habitation of the meanest man It is a thing that respects no mans greatnesse it regardeth no wealth nor wit nothing Death takes all before it That Nature teacheth too Secondly Nature teacheth that Death is inevitable If a man would give all the world he cannot thrust it out of dores It takes whole Armies aswell as one man It scorneth to bee resisted by the Phisitians there is no words no meanes to escape it It is such an enemie as we must grapple with and it will conquer This Nature teacheth Againe Nature teacheth that death is uncertaine A man knoweth not when Death will come to him or when it will lay hold on him or by what meanes it will fetch him out of the world It may fetch him out of the world at any time or in any place and by such occasion as it is impossible for any wit to thinke of before This is in substance all that Nature teacheth And the knowledge of this it is for good use aswell to remember and consider it as to understand it But now I goe on to tell yee what the Scripture teacheth concerning Death for that giveth a perfecter and larger information of the thing then the dimme light of Nature The Scripture then over and above that which Nature sheweth telleth us concerning Death these things First it sheweth better what it is and then It sheweth whence it commeth and what are the causes of it Thirdly it declareth the consequences what follow upon it And lastly and bestly it telleth us the remedie against the ill of Death In all which Nature stumbleth and can doe little or nothing First the Scripture telleth us what it is It letteth us know that it is the disolution of a man not the annihilation It doth not make him cease to bee but takes asunder a while the soule from the body It carrieth the one to the earth and the other to another world so that both continue to bee though they be not united as before The word of God teacheth us that he hath created the world as it were a house of three Stories The middle is this present life where we be And there is a lower place the Dungeon a place of unhappinesse and destruction There is a higher place a pallace of glory According as men behave themselves in this middle roome so Death either leadeth them downe to the place of unhappinesse or conveyeth them up to the pallace of glory and blessednesse This Nature is ignorant of but the Scripture is plaine in The rich man dieth and his soule is carried to Hell the poore man when he died his soule was advanced to Heaven So that Death is nothing but the messenger of God to take the soule out of the body and to convey it to a place of more happinesse or more miserie then can be conceived Secondly the Scripture acquaints us further with the cause of death Philosophers wondred since nature desireth a perpetuitie and continuance of it selfe that man should be so short a time in the world The Scripture endeth this wonderment and tels us that man indeed was made immortall to continue for ever and should not have died but sinne came into the world and by sin death Death is the mother of sinne and of all miserie that by little and little draweth to death I say sinne the first sinne of our first Parents whereby they transgressed that most easie and equall mandate about eating the forbidden fruit That transgression that was the treading under foot the covenant of workes and the disanulling of it that sinne let in Death at a great Gappe and now it triumpheth and beareth rule over all the world Nature cannot tell which way in the world a man should die so soone and that hee that is the Lord of all creatures should bee inferiour to a great number of them in length of life But the word of God unridleth this riddle and telleth us that God made man that hee might and should have lived for ever but Sinne comming and comming in the person of the first man it brought death and made all men mortall and when sinne entred Gods curse came and that working upon us poore and miserable creatures it is the cause that we cannot continue long here It was equall that death should follow sinne for since God made man to obey his will when man had unfitted himselfe for Gods service it was reason that he should have a short continance of life for the longer he endured the more he would abuse himselfe Yee see then two things that the Scripture teacheth concerning death The third thing it sheweth is what followeth after death and that is plaine It is appointed for all men once to die and after death commeth judgement Nature never dreamed of judgement after Death but the Scripture telleth us there is a Judgement after Death Judgement what is that Judgement yee know is a calling of a man before Authoritie a looking into his wayes a considering of his actions a finding out whether hee be a sinner an evill doer and if hee find him so to passe sentence according to his evill deeds When God hath tooke the soule from the body hee takes the soule first
and after both soule and body and presents them before his owne Tribunall and there searcheth into every mans life ransacks his conscience lookes deepe into his conversation and inquireth into his secrets openeth his actions and whole carriage from his infancie to his last breath and findeth out the things that hee hath done and passeth sentence according to that he hath done This Judgement hath two degrees First assoone as a man dieth No sooner is the soule separated from this case as it were the bodie but instantly it is presented before the Lord Jesus Christ and there he passeth sentence either that it is a true beleever a godly liver a person united to Christ that walked as becommeth the Gospell of Christ and then it receiveth glory and joy and blisse for the present more then tongue expresse Or else it findeth against him that he was a sinfull man a wicked man a hypocrite a dissembler one that named Christ with his tongue but did not depart from iniquitie nor live according to the Gospell of Christ and then he is delivered up to Sathan to bee hurried downe to Hell and there to suffer the wrath of God according to the desert of so great wickednesse This particular judgement passeth upon every soule assoone as it leaveth the Body Then followeth the great universall Judgement when soule and body shall be reunited and stand before God every particular man that ever hath beene is or shall be every man shall appeare in their owne persons their whole lives shall be laied open all secret things shall bee made knowne for God saith the Apostle shall judge the secrets of all hearts by Iesus Christ according to my Gospell This is the third thing that the word of God informeth us concerning death that nature could never doe The last that is the best the Scripture giveth us a remedie against the ill of Death It is a pittifull thing to heare of mortallity and sicknesse if there were not a good Potion or Phisicke prescribed to escape the ill of it To heare tell of Death and so tell as the Scripture saith that it is a going to another world of weale or woe and not to heare of a remedie it is wofull tydings and would wring teares from a hard heart But the Scripture makes report of death not onely tollerable and easie but comfortable and gladsome to a Christian heart for it sheweth by whom and by what meanes we may infallibly and certainly escape all the hurt that Death can doe Nay by what meanes we may order our selves so that Death may be beneficiall to us What is that In one short word It is Christ I am the resurrection and the life hee that beleeveth in mee shall never see death Hee meaneth to hurt himselfe Againe This is the message that God hath given us life and this life is in his Sonne And Hee that hath the Sonne hath life Our Saviour Jesus Christ came into the world as the Apostle telleth us that hee might destroy him that had the power of death and so set them at libertie that all their life-time were in bondage under the feare of death And Saint Iohn saith Hee came into the world to destroy the workes of the divell which are sinne and death So that now Death hath lost his sting because Christ overcame it in dying hee slue Death and was the death of Death this man Christ God and Man hee offered himselfe to his Father as a Sacrifice for the sinnes of the world and dying a cursed death upon the Crosse so satisfied the justice of God on the behalfe of all those that are in him that death can doe them no harme It is nothing else but a passage to eternall blessednesse Oh blessed be the name of God that hath beene pleased to provide so perfect a remedie against so mortall an enemie and to lay it open so clearely and plainly in the Gospell Yee have heard of those things that I thought to put yee in mind of concerning Death and so I have done with the first point The second is That Death is an enemie Therefore the Apostle Paul telleth us of a certaine sting it hath Oh Death where is thy sting It is an armed enemie it commeth as a Serpent with a sting that entreth into a mans soule putteth it to extreame perplexitie if he takes not order to disarme this enemie An enemie yee know is a person that setteth himselfe wilfully to hurt a man may hurt his neighbour either through indiscretion or unadvisednesse against his will or hee may lay waite to doe him hurt intending mischiefe and seeking to performe somewhat that shall bee injurious to him Wee call not him an enemie that we receive a little hurt from against his will contrary to his purpose and intention but he that studieth and beforehand desireth to be an enemie Now Death as we may say studieth our hurt in all extremitie before-hand There is but two sorts of hurt that can come to a man One is to deprive him of that which is beneficiall and comfortable to robbe him of all that is contentfull to him in this life As when a company of Foes breake into a Nation they burne their goods and spoile their houses and robbe and take away all that is comfortable to them so much as they can Death is such an enemie It desireth to bereave a man of that necessarie contentment hee hath When it meeteth with a learned man it takes away all his learning at one blow assoone as he is dead hee ceaseth to bee a great scholler It commeth to a rich man and robbes him of all his goods at one blow too though he have millions Death causeth all to be another mans When it commeth to a King it pulleth him beside his Throne takes his Crowne off his head and casteth both him and it into the dust hee is king no longer when hee is dead And so in all the benefits of this life it takes away the pleasure and contentments of a man it takes away the husband from the wife and the wife from the husband it divideth children from Parents and Parents from children all the benefits that this life afford death strippeth a man of them all and turnes him naked out of the world just as hee came hee must goe and carry nothing in his hand Death will not admit him to take one farthing or any thing else with him So he is an enemie for hee spoileth us of whatsoever is desirable in this life But he is an enemie also in inflicting a great deale of ill upon men So death bringeth torment for the present It is a terrible thing to wrestle with it makes a man bleed and sweat as it were No man can incounter with death but he feeleth anxietie and vexation of body and minde unlesse hee have comfort from above to enable him to wrestle with it but in his owne proper nature it is so furious
stand together they die and not die because their death is but a translation but a removing There are two persons two men in every penitent and godly man there is somewhat of a righteous man and somewhat of a sinner somewhat of the flesh and somewhat of the spirit so according to these two both lawes are kept the Law of commination that is kept thou shalt die the death there is the reward of sinne the law of promise that is kept thou shalt live for ever there is the reward of righteousnesse Mortalitie giveth the reward to sinne immortalitie to pietie Though they die they are but taken away The word implies these two things First it implies that their death is but a temporarie death Taking away is not a finall translation it doth not implie a nullitie Death though it cut the knot of nature yet not of grace It is true there is the sharpe Axe of Death there is no knot so Gordian but it will cut it asunder It is a great knot that was first knit betweene the body and the soule it cutteth that asunder It is a sure knot which is the Conjugal knot between man and wife it cutteth that asunder There is a naturall bond and union betweene Parents and children it cuts that asunder There is a civill union betweene friend and friend it cuts that knot asunder it takes one friend from another But there is the misticall union betweene the head and the members betweene Christ and the Church it cannot cut that knot asunder But looke as Christs body in the Grave it was not deprived of the Hypostaticall union so likewise the body of a Saint when it lies in the grave in corruption it is mellowing for immortalitie and eternitie yea then it enjoyeth the benefit of the misticall Union there is somewhat of a member of Christ that lies in the grave that dust that the body of a Saint is resolved into it is holy Dust because that misticall Union is not cut asunder Death cutteth not that knot It perfecteth the misticall Union in respect of the soule and it is but an interruption of the manifestation of the union in respect of the body it is never severed As the Husbandman hath some corne in his ground and some in his Barne the Corne in his ground is of no lesse value and account then that in his house and Barne Nay it is of more for that that is in his Barne shall not multiply so many bushels he putteth up and so many hee receiveth but that which is in the ground multiples therefore it is in as great account So it is with God There are many bodies of the Saints walking on the earth and those that are laid in the grave that are sowen as the Apostle saith for immortalitie The bodies of the Saints in the grave are of no lesse account with God then those which walke up and downe in the world and glorifie him with workes of pietie why the body is sowne to immortalitie there is still somewhat of Christ. That is the first thing it implies They are taken away it argues that their death is temporary Secondly it sheweth it is deliberate that their death is not sudden For there is a difference betweene these two to be snatched away and to be taken away Impenitent men when they are taken away in judgement they are snatched away in displeasure The godly man God takes him away removes him it is as gentle a word as could be used there cannot be a better word to expresse it in our translation then for God to take him away Iob and Moses expressed it so and so Isaiah here to shew that Death is never sudden to the mercifull and righteous man why because he is alwaies prepared It may bee sudden in respect of others but not to himselfe The stroke of Death may be the same to a righteous man as to an impenitent man they may both fall by the prevalencie of the same disease the same duration of sicknesse the same warning given them the same sympathy but there is a difference in regard of the suddennesse If it be a sudden stroke that overtakes an impenitent man then it is two wayes sudden even a premeditated death is sudden to him because he is not prepared sudden death commeth not to a prepared man because he lookes for it it may as I said be sudden to others but it is not to himselfe why because he expects Death he dieth daily hee dieth in his thoughts before hee dies in act he dies in meditation before he dies in passion I die daily saith the Apostle Death when it came to the Apostle it found him dying it could not come suddenly to him Death findes him setting open the dores therefore though it seeme sudden death it cannot be sudden because he is taken away the stroke of Death may be sudden but the issue of death is not sudden the stroke may be sudden to his body but not to his mind because he fitteth himselfe still for it There is the deliberation implied in the word his death is not sudden in that he is prepared God awaketh his heart to make him looke for it therefore when Death commeth though sooner or later it doth but take him it snatcheth him not away that is the meaning of the second The third word is the extent of this act from the evill to come that is a word that is not specified in the former part it makes both this and that the more full it makes a greater demonstration of Gods goodnesse hee is not only mercifull in taking away but he takes away from that that is evill hee takes from a bad estate to a better An evill that is present that is simply so an Evill for the time to come God takes righteous and mercifull men from both That I may lay a fit path for my proceeding in it Saint Austin devideth the nature of Evill well to those two heads there is the Evill of doing and the evill of suffering that is the evill of sinne and of punishment The first of these the Evill of sinne is opposite saith Aquinas to the increated good The second the Evill of punishment is opposite to the created good God takes away mercifull men from both these First from the Evill of suffering Two wayes he is tooke from that Hee is tooke away from the Evill of suffering that hee shall not see it and that he shall not undergoe it and endure it First that he shall not see it that he shall not bee a spectatour that is one part of taking away For righteous and mercifull men have tender affections and yearning bowels when they see Gods judgements extended over any place or person they sympathize with them they weepe with those that weepe and mourne with those that mourne God takes them from this sorrow and mourning It hath alwayes beene accounted one part of the happinesse of a godly man to be taken from
the Evils of the place he liveth in God takes Iosiah from the evill to come Saint Ierom sheweth it well in Nepotian he makes this as an Argument amongst others that his departure was a comfort and happinesse to him because saith he Nepotian is happy that hee sees not those Evils and calamities and miseries that are now come on the Church that wee see Nay not only in the esteeme of godly and righteous and Christian men but in the esteeme of the Heathens it was accounted a happinesse to die before a man see the miseries on the place he wisheth well to Virgill in the eleventh of his Aeniads bringeth in Vandall making a lamentation over his sonne Pallas that was slaine after many teares that were shed over him and dolefull words that were past the Poet bringeth in his wife and saith it was her happinesse to die before him that she saw not this miserie the Poet accounted her happy that she died before and saw not the miserie that was brought on that place and her husband In his esteeme then it is one point of happinesse to bee taken away before that Evill come upon a place wee wish well too Hee expresseth himselfe in another place in the first of his Aeniads They are happy that die before their Countrey before they see the ruine of that Therefore it must needs be a great happinesse for a Christian to be taken away before miserie come upon the Church Here is one respect the Lord hath he takes them away that they doe not see the Evill he bringeth on a place Secondly That they should not suffer it that is a further degree and a greater So we see that it is the happinesse that is intailed on other servants of God Though it is not a course that God alwayes constantly keepeth sometime he suffereth godly men to live and to be swept away in common calamities as the Plague Famine Sword and the like even righteous men perish in these times that is the course that God sometimes takes On the other side sometime he takes this course that hee will preserve them in the middest of danger he will keepe them alive he sendeth calamities and plagues and yet he preserveth the righteous So in the Revelation he commandeth the Angel to seale his servants on the forehead when he poureth his curses on the Earth so in the ninth of Ezekiel he speakes to the man with the slaughter weapon to marke those that mourned to passe them by So in the 12. Exod. hee commandeth the bloud to bee sprinkled on the posts of the dores that the Angel may passe by So God when hee seeth his marke the bloud of the Covenant on the head of his servants hee passeth them by in common calamities sometimes I say hee takes that course But he is not tyed to one course alwayes sometimes hee takes away his servants from the Evill to come hee doth not suffer them to have the sorrow of seeing or feeling of it God when he intendeth to smite the Earth with plagues and curses he will make this way for his course he will remove the obstacles the Saints that are the impediments they hold Gods hands they wrestle by prayer they prevaile by humiliation they cast downe themselve and stand in the gap that he may unwind his hands of this burthen of the prayers of his servants hee removeth them by death hee saith to them as he did to Moses let mee alone that I may destroy them And then as it is with the Husbandman when the corne is gotten into his Barne he burneth up the stuble till the Wheate be gathered the Tares are not turned up God will not poure his plagues untill he have remoued the impediments those that are mercifull men when they are taken away he powreth downe his judgements Therefore he takes them away that they may not see it nor suffer it that is the first Secondly he takes them from the Evill of sinning that is a greater blessing and in two senses from that He takes them from it that they shall not see sinne for that is a great Corrasive to a godly man It was one point of Davids grievance that hee saw wicked men suffer I humbled my soule with fasting and I behaved my selfe as one that mourned for his Mother David humbled himselfe even for his enemies when they were afflicted that was one part of his sorrow But the chiefe part of his sorrow was to see them commit sinne Mine eyes gush out with rivers of teares because men keepe not thy law That was a great affliction Therefore that they may be eased of that evill God takes away mercifull men that they shall not see sinnes committed they are offensive to chaste eyes Hee takes them to heaven that their eares may not bee filled with hellish blasphemies and damnable oathes that overburthen the ground that ring their peales in every street as a man passeth by there is no hearing such things in heaven That is one thing he takes them away that their eyes may not be glutted with beholding extortions oppressions murthers contentions revilings and other sinnes in the world It is a great ease to a godly man to be tooke out of evill times when God leaveth him in times and places that are evill hee shines as a light when God takes him away he hath the reward of his sorrow it cost him griefe to see it therefore to reward him God takes him away that hee may not see sinne committed Secondly God takes them away that they may not sinne themselves for heaven is a place as of no sorrow so of no sinne though we be unsatiable of sinne now then there is an end put to it It pleaseth God so to deale in his providence to order it that sinne brought in Death and Death carrieth out sinne that as a skilfull Chimmicke distilleth an Antidote out of poyson so doth God Death that was the reward of sinne God fetcheth the translation out of it to eternall happinesse the Mother sinne brought forth Death and Death the daughter carrieth out sinne That is it that is the great comfort of a man in death as now I shal cease suffering so here is my comfort too I shall cease sinning though my purposes and endeavours be bent upon piety yet I am overtaken I could not tread so straite but I did often tread awry now there shall be a new plaine path provided for my feet there is no sinne in heaven That is a great point of wisedome that God destroyeth sinne with the body and raiseth the body againe without sinne if the body should live alwayes how should sinne end sinne will not be rooted out as long as wee are in the body while wee carry about us this vale of flesh we shall carry about us also another vaile of sinne therefore saith Epiphanius God dealeth with us as a skilfull housholder with his house Looke as it is in building an old house if
the oath of Alleageance some for attempting to blow up Parliament houses Such as these are not Martyrs It is not the punishment it is the cause that makes the Martyr Our blessed Lord himselfe that never did evill was crucified betweene two evill doers there was an equall punishment there was not an equall cause It must be the cause that wee must looke to if wee looke to be blessed But I cannot stand upon that Here is the first interpretation To die in the Lord is for the Lord. But there is a second and that is more large Die in the Lord that is die in the faith of the Lord. Salute Andronicus and Iunius my fellow prisoners which were in the Lord before mee saith S. Paul that is that were Beleevers that were in the faith before mee And to let passe many other places if there bee no resurrection of the dead saith the Apostle then wee that are asleepe in Christ c. If wee beleeve that Iesus died then those that sleepe in Iesus shall hee bring with him c. And againe Hee shall descend from heaven with a shout and they that are dead in Christ shall rise first Now what is it to die in Christ in a large sense I will tell you Hee that would die in Christ first hee must die in obedience There are many workes of obedience that wee are to doe Our last and greatest act of obedience is to resigne up this same spirit of ours willingly chearfully into the hands of God that gave it If wee have not attained to that strength that some have done that is to live patiently and die willingly yet wee should labour to attaine to thus much strength to live willingly and to die patiently So as Christ may bee magnified in my body saith the Apostle I passe not it makes no matter let it either bee by life or by death When wee have done the worke that God hath set us to doe wee must be gone and thus must every one say with himselfe Lord if I have done all the worke thou hast appointed mee to doe call me away at thy pleasure Here is the first In obedience Secondly Die in repentance I remember what Possidonius said of Saint Augustine a little before his death that it was necessarie that men when they died they should not goe out of the world absque digna competenti resipiscentiâ without a fit competent repentance Hee himselfe did so for he caused the penitentiall Psalmes to be written and they were before him as hee lay upon his bed and hee was continually reading those penetentiall Psalmes and meditating upon them with many teares he died even in the very act of contrition I doe love to see a man chearefull upon his death-bed but I doe more love to see a man penitent There is a day indeed when God will wipe away all teares from our eyes When that commeth then he will wipe away these teares of repentance too these teares of godly sorrow But the Lord grant he may find mee with teaees in mine eyes Thirdly Die in faith Indeed if ever Faith had a worke to doe it hath then a worke to doe when all other comforts in the world faile us and friends goe from us then faith to lay hold on the promises I know that my Redeemer liveth and that I shall rise againe at the last day and bee covered with my skin and shall see God with these same eyes Thus faith And then fourthly Die with Invocation calling upon the name of God Thus have all the Saints of God done continually commending of their soules to God in prayers Saint Paul would have us commend our soules to God in well-doing And it is a necessary thing every morning wee rise and every night wee goe to bed but especially when wee see some harbingers of death sent unto us then to have nothing to doe but with our blessed Lord Father into thy hands I commend my spirit And with Saint Steven Lord Iesus receive my spirit And next to this let me put in also Mercie Charitie Die forgiving one another Thus our Lord taught us to doe when he cried out Father forgive them for they know not what they doe And Saint Steven taught us to doe so too Lord lay not this sinne to their charge And then lastly for I cannot stand upon these things there must be a death in Peace Peace with God Peace with our owne consciences and Peace with all the world And now the man that dieth thus dieth with willingnesse Dieth in repentance dieth in faith dieth with invocation dieth in charitie dieth in peace this man dieth in the Lord and such a one is blessed They that would thus die in him must live in him A man cannot bee said to die in London that never lived in London A man cannot be said to die in the Lord that never lived in the Lord. If thou dost not live in obedience in faith in repentance in invocation in charitie in peace thou canst not die in these A man must first live the life of the righteous before he can die the death of the righteous And then againe if a man would die thus Hee must bee well acquainted with death grow familiar with him by meditation Many things more I might have said to this purpose but I am loth to transgresse the houre I have done with that Give me only leave now to speake in a few words unto the present occasion You have brought here beloved the body of your wellloved neighbour Mistris S. H. late the Wife of your late reverend Pastour Doctor R. H. to be layed up together with her Husband in hope of a blessed and glorious resurrection It is long since that I did in this place performe this service at the buriall of his former Wife a woman of whom I may not speake for though I hold my peace the very stone here in the wall will say enough of her and you that know her cannot but assure the truth of it I am intreated to performe now the like duty to the second Wife And I was easily intreated to doe it for that name of brother and sister that was usually betweene us for many yeares continued may very well challenge of me any dutie I am able to performe I am straitned in time and I cannot speake what I would and I doe perceive alreadie by this that I have spoken that if I should speake much more my passion would not give me leave Let me tell you one thing amongst many others it is a thing extraordinary and it is for imitation The Vertuous woman in the last of the Proverbs is commended for many things Amongst others this is one Shee doeth her husband good and not evill all the dayes of her life And marke it I pray you It is not all the dayes of his life and yet peradventure some woman might bee thought a good
us sometimes holding us long play as the house of David did the house of Saul till our strength be wasted and spent sometimes dispatching us with a sudden stroke as Absolom did Amnon when our hearts are merry within us This enemie Death the very sound of his name is like the name of Honiades to the Turkes dreadfull to some the very dreame of it dreadfull as Nebuchadnezars dreame was to him it troubled him and the image of it made him tremble and quake But though the hearing of an enemie may cause disturbance yet withall to heare that this enemie is overcome and destroyed the newes of that may cheare us Behold this is the newes that the Text bringeth It telleth us of an enemie indeed but it telleth us withall of the destruction of this enemie Death is the common enemie of man-kind It is our last enemie we may thinke it none of the least because it is the last yet here is the destruction of it Oh thou enemie thy destruction shall come to a perpetuall end It is already destroying and as it is the last so at the last it shall be destroyed Those are the two points that I am to treat of of an Enemie and of the destruction of this Enemie The Enemie is Death and the Last Enemie as the Text calleth it the last that shall assault us In that yee may note two things Its Qualitie and Its Ranke First its nature and qualitie An Enemie Secondly its order and ranke in what ranke it is Fyled not in the Fore-front of the battell but it commeth behind in the Reare it commeth in the end of the Armie when all other enemies have given over and setteth upon us at the last Secondly here is the destruction of the enemie that is the Milke and honey of the Text. Death though it bee an Enemie though it be a killing enemie it shall not bee a conquering enemie Hee that subdueth all our Enemies for us will in time subdue them to us And who he is the Apostle telleth you in the verse before the Text Christ our Lord Hee shall reigne till hee hath put downe all his enemies under his feet And as all His so all ours too both those that are Enemies to him and to his death Among the rest he will destroy that also As it is the last with which we shall be assaulted so it is the last that shall be destroyed There are three points of observation wee have here lying before us First that Death is an Enemie Secondly that Death is our last Enemie Thirdly that as Death assaulteth us last so at last it shall bee destroyed I begin with the first of these That Death is an Enemie And an Enemie indeed it is one of the Divels regiment The Divell he is the Generall of the Armie when hee brought sinne into the world he brought Death into the world Sinne drawes Death after it as the Needle drawes the thread First I will shew yee what kind of Enemie it is Secondly wherein it appeareth to be an Enemie First what kind of Enemie Death is A common secret spirituall continuall Enemie First a Common Enemie Common to all mankind The charge it hath is not like that upon the Aramites fight neither with small nor great save onely with the King of Israel Great and small King and Keisar all are markes that this aimeth at one killing weapon or other it hath for them all like Ishmael The hand of him is against every man The young and the old the strong and rich and noble and wise and holy none can scape none can keepe out of Deaths reach What man is hee that liveth and shall not see death Yee will object to me peradventure Those that shall live at the comming of our Lord at the end of the world shall not see Death I had thought I confesse to have stood a little upon this points discussion but I must not I have many things to say In a word therefore First these are but a few and a few make not a generall Secondly though these die not the ordinary naturall death but as Elijah and Enoch shall bee translated up to heaven yet in their translation and assumption they shall suffer a mutation and change which shall be in stead of Death Their change is a kind of Death to them as our death is a kind of change to us Therefore wee may account it a common Enemie to man-kind for as the Scripture saith It is the way of all the earth And the Grave it is the house appointed for all living It is a common Enemie and it is the more dangerous for that Secondly it is A secret Enemie And it is the more dangerous for that Secret Traytours are worse then open enemies these may be prepared against because we know them those may surprize us unawares because wee see them not nor suspect them Poore Uriah carrieth Death in his bosome so wee carry death about us though like a Moth it lie and fret in the garment and we see not when it eateth nor can certainly determine the time when it will grate asunder the thread of our life What man living can divine when and how and where Death will seize upon him it is not for any to determine such a thing it lieth so secret hee cannot find it out What a sort of diseases wee are subject to you may imagine how many Nay yee cannot imagine how many when the very eye as some Occolists observe hath above sixtie diseases What a many casualties there are every moment when as oft as wee step over the threshold wee cannot tell whether ever wee shall come home againe The fire saith Death is in me and the Water saith Death is in mee the earth we tread on hath Death in it the Ayre we breath in that which wee continually take in and put out at our nosethrils hath death in it Death dwelleth with us in our houses it walketh with us in the streets It lieth downe with us in our beds It is wrapped about us in our clothes that sticke to us Benhadad is slaine in his Bed Amnon at his Table Zachariah in the Temple Ioab at the Altar The disobedient Prophet is torne with a Lyon The unbeleeving Prince is trod to Death in the croude Abimelech slaine with a Mill-stone and Pyrrhus with the fall of a Tyle Adrian is choaked with a flie Victor is poisoned with Wine And one of the Emperours with the bread he recived in the Sacrament Thus Death waiteth every where and yet wee spie it not It is a secret Enemie and therefore the more dangerous Thirdly it is a spirituall Enemie And it is the more dangerous for that Spirituall I call it First because it is invisible for the spirits are invisible they cannot be seene Such an enemie is Death though we must all feele it yet wee cannot see it were it any way discernable we might
it farewell then Farewell to all to profits and pleasures and honours we shall carrie none of them away with us None of our pompe and glory shall descend after us as the Psalmist saith Farewell to all the gold and silver we have gathered together to all the goodly lands wee have purchased to all the stately houses we have built to all the pleasant gardens and orchards wee have planted to all the sports and pastimes we have had to all our merry consorts wee have kept company with to all our Jewels and wardrope to our dauncing and feasting and musicke Death pulleth us from all these and layeth us levell with the Dust It mingleth shovels and Scepters together It makes rich and poore the Prince and the Peasant alike I shall see man no more All relations we have now shall be broken off then betweene Husband and Wife Parents and children Master and servants neighbour and neighbour friend and friend wee shall dwell apart with our selves and not so much as shake hands one with another All the services and imployments wee are tooke up with here shall cease then there shall be no frequenting of the Exchange no exercising of Trade no bearing of Office no working in our Calling Death is the night that no man can worke in and Death is the place of silence where all affaires are cut off Where there is no worke nor invention nor wisedome nor counsell as Solomon saith in the booke of the Preacher Oh saith good Hezekiah I shall see the Lord no more in the land of the living There is no more service to be done to the Lord nor no more in the Church in that manner as it is now there is no exercise of Religion no Word no Sacraments no Fasting no Almes no Preaching no Prayer no Confession and thankes-giving The Corse cannot praise thee the Grave cannot give thankes they that goe downe into the pit cannot honour thee Oh Beloved how carefull and active and vigilant and diligent should this make us to be when wee consider it for the well improving of that time that wee have lent unto us and for the well-discharging of those places and offices and duties that are now laid upon us Considering that Death is an enemie that will cut us off from all affaires and bereave us of all opportunities of receiving or doing or performing any service to God at all either in Church or Common-wealth Fiftly and lastly Conscience of sinne and certaintie of iudgement and uncertainty of salvation for brevities sake I put them together these things come along with Death and make the face of Death terrible and fearfull Conscience of sinne first of all For Sinne it is the sting of Death And which of us is there that doth not arme Death with that sting Who can reflect on the passages of his life but he shall find it as full of sinne as the Leopard of spots Wee find nothing in sinne now but oblectation and delight and therefore wee hide it under our tongue and hugge it in our bosomes Oh but when Death commeth once it thrusteth these things out and oh the horrour and anguish that the poore conscience is tormented and made to smart with Againe with conscience of sinne certainty of judgement that is another dreadfull Arrow in Deaths quiver After Death commeth judgement And wee must all appeare before the judgement seat of Christ to receive according to what wee have done in our bodies First the particular judgement that passeth upon the soule it shall never be reverst for as the Tree falleth so it lieth And then the Generall judgement when the Body and Soule shall both bee wrapped up in the same condemnation Oh who can dwell with devouring fire with those everlasting burnings And then lastly The uncertaintie of our future estate For how many thousands bee there that die that cannot tell what becommeth of them when they die but they must sing that Farewell to their soules as Adrian to his My poore wandring soule whether art thou going What will become of thee Death then being accompanied with such an Armie of Terrours as these the Apostle might well call it as it is in the Text An Enemie That is the first thing Secondly we are to consider how it is called the last Enemie For two reasons First because it is the last that shall assault us So Caietan Secondly because it is the Last that shall bee destroyed So the common streame of interpreters It is the Last Enemie that shall assault us And here I have to note two things First that while wee live in the world we have more Enemies in the world For when there are some last there must bee others going before If Death bee the last Enemie there are some others beside I we have so God knoweth Enemies on every side Without us within us The Divell he is an Enemie to us and vollies of tentation hee hath to discharge against us So many tentations so many Enemies The World is an enemie to us An enemie when it seemeth a friend When it smileth it betrayeth it kisseth and killeth On the right hand it hath prosperitie to allure on the left hand adversitie to affright in every corner wicked counsell and company and example to seduce and insnare us Lastly our owne flesh is an enemie It is a Serpent wee carry in our bosomes The Divell is a serpent in Hell the world is a Serpent in our hand the flesh is a Serpent in our bosome Wee carry it with us where ever wee goe It is a con-naturall concorporate Enemie All our other enemies could doe us no hurt if it were not for that if this enemie that cohabiteth with us did not combine against us Know who everthou art there is no Enemie like thy selfe thy selfe is the worst enemie of all All the sparkes that flie out of Sathans engines could never sindge a haire of our heads if our flesh were not as tinder All the windes that blow in the foure corners of the world could not make shipwracke of us if our flesh were not a treacherous Pilot. Death that gnaweth the thread of our soule and body asunder could not separate them or them from God if the flesh did not whet the teeth of it and sharpen it with a sting So then we see we have a great many Enemies more to encounter us besides Death some without some within Therefore how should this teach us circumspect walking to behave our selves wisely in every thing as David when he knew Saul was his Enemie and had an eye upon him to doe him mischiefe How should it teach us to pray with David Lord teach mee thy way and lead me in the right path because of mine enemie That is one thing I have to note Againe another thing I have to note If Death be the last enemie then in all probabilitie it is like to be the worst Of the Divels regiment
it is I told yee before Hee is the Generall of the Armie And beloved beleeve it the Divell is very politique and subtile in marshalling his forces hee will not place his best Souldiers in the forefront of the battell but keepes them in the Reare he puts them behind that when all the rest have wearied and tired us they should set on us afresh He is so cunning a disputant that he reserveth the best arguments for the last A cunning Gamester that plaies his best play at the last A cunning Archer that shootes his best shaft at the last So since Death is the last Enenie it is like to be the sorest Now the sorer we are like to find him the carefuller we should be to arme against him alwayes to put our selves in a readinesse that whensoever he commeth hee may find us weaponed that if it were possible we might be alwayes doing as if wee were dying it being the height of the perfection that any soule can attaine to as the heathens themselves well observed for a man to spend every day as if it were his last day That is one reason why the Apostle here calleth Death the last enemie because the last is like to be the worst Againe another reason As it is the last by which wee are assaulted so it is the last that shall bee destroyed That the Apostle principally meant here as Interpreters commonly understand it When he saith the last enemie that shall be destroyed is Death hee meant that Death is the Enemie that shall be destroied last And this leadeth me to the last point I propounded to speake of That Death is an enemie and the last enemie and at last shall be destroyed It shall be destroyed that is one thing Who undertakes the doing of it Our selves In likelihood Death is more likely to destroy us then we it But as it is said of the seven-sealed booke in the Revelation when there was none in heaven or in earth or under the earth that was able to open it the Lion of the tribe of Iudah prevailed to open the booke So the Lion of the tribe of Iudah prevaileth to destroy this enemie that none in heaven or in earth or under the earth but only he is able to destroy Hee saith of him as David of Goliah when hee defied the host of Israel and all men ranne away Let no mans heart faile him So saith the sonne of David The Lord of David let no mans heart faile him I will goe to fight with yonder Philistim Oh Death I will be thy death It is spoken in the person of Christ whom Saint Peter calleth the Lord of life Hee subdueth all Enemies and it is he that will destroy Death hee will not leave him till he have trod him under foot But when will Christ doe this Wee see Death playes the Tyrant still it killeth and spoyleth as fast as it did his sickle is in every ones harvest as fast as the corne growes up hee cuts it downe he leaveth not an eare standing How long Lord how long before this that the Apostle tells us of will be At last His meaning is at the generall day of the Resurrection when the end of the world shall come then Christ shall destroy him And he bringeth it in the rather to assure the Corinths of that that some of them doubted of namely that there should be a Resurrection For unlesse the dead should arise how can Death be destroyed But Death shall be destroyed therefore it is out of question that the dead shall rise againe But what comfort have we in the meane time if Death be not destroyed till then if till then it play the domineering Enemie No not so neither Wee have comfort enough in that that Christ hath already done Though it bee not already destroyed yet it is already subdued It is not only subdued but disarmed and not only so but captivated and triumphed over Hee subdued it when he died in suffering death he overcame Death hee beat him in his owne ground at his owne weapons in his owne hold hee disarmed him When he rose againe then he spoyled him of his power and tooke his weapons away and triumphed over him in the open field When he ascended into heaven then hee carried those spoiles with him in token of conquest as Sampson tooke the Gates of Gaza on his shoulders and carried them to the top of the hill Christ by Death tooke the sting of Death away by his Resurrection hee tooke the strength of Death away by his Ascension hee tooke away the hope of Death for ever conquering or prevailing more finally at the last Judgement hee will take away the name and beeing of Death so that it shall never bee more remembred but mortality shall be swallowed up of life I Christ hath done this for himselfe perhaps but what is this to us Nay Christ hath done it not only for his owne victorie but he hath given us victorie hee is not only a conquerour but hee hath made us conquerours thankes be unto God that hath given us victorie In a word Christ hath and will doe by Death as hee doth by our sinnes he hath subdued them already at the last hee will utterly destroy them sinne and Death both of them are already subdued at last they shall be abolished and destroyed that they shall be no more As there shall bee no more sorrow and paine so there shall be no more death and sinne All teares shall be wiped from our eyes I will ransomethem from the power of the grave and redeeme them from death More then this This yet addeth to our comfort Christ will so destroy Death as hee will not only subdue him for us but also reconcile him to us not only foile him as an Enemie but propitiate and make him our friend Wee have all our enemies subdued to us but some are so subdued that they are reconciled Death is one of them it is a reconciled as well as a subdued enemie In stead of bringing forth children for bondage it becommeth a purchaser of our freedome it is so farre from plucking us from Christ as rather it letteth us into Christ so farre from being a losse as it bringeth gaine so farre from being a dammage that it is part of our Dowrie therefore the Apostle reckoneth it as a prerogative as hee saith that the world and life and Christ is ours so Death is ours Indeed if Death were not ours life were not ours for our only way to life now is by Death Such a friend is this Enemie become that it is a Bridge to passe to heaven the Chariot that wee are tooke up to heaven in What we get of life toward life we lose in death but what we get in death toward life we never lose Now for the Application and conclusion of all Something I have to say by way of comfort and something by way of counsell
First by way of comfort Against the feare of Death or against over-much sorrow for those that Death takesaway It is true Death is an Enemie But to whom only to the wicked that are out of Christ to those that have no benefit at all by his Death and Resurrection and ascension When Death commeth and findeth out these they may say as Ahab did to Eliah and more truly a great deale hast thou found me oh mine Enemie It is the worst Enemie they have in the world It is a cruell Sergeant that catcheth them by the throat and arresteth them for a debt that they are never able to pay It dragges them to the Jayle casteth them into the Dungeon to the chaines of Darknesse I have not a word of comfort to say to them They have no more comfort in Death then they have in Hell where though they shall lie in torments and paine they shall not have a drop of water to coole their tongue But to the faithfull in Christ there is comfort upon comfort For though Death be an Enemie yet remember first it is a subdued Enemie Secondly a reconciled Enemie Thirdly and lastly an Enemie that one day shall not be at all It is a subdued Enemie that is one comfort The strength and sting of it is gone When a Bee hath lost his sting and is a Droane it can hurt no more So Death is a Droane to a Christian it hums and buzzeth it doth no hurt it cannot sting the sting is gone Against all those Enemies that I formerly told yee of that are attendants on Death here is comfort First it is true Death commeth with ill Harbingers it bringeth sicknesses and aches and paine but there is comfort against this For when God sendeth paine remember hee promiseth to send patience too that he will put his hand under to helpe His left hand shall bee under us and his right hand over us to catch us hee hath promised comfort upon our sicke beds to make our bed in our sicknesse Wee need not make such an Allegorie as Ambrose doth this sweet flesh of ours the Bed of our soule it is under infirmities and weaknesses God helpeth us he makes our bed hee saith to the sicke of the Palsey Take up thy bed hee turneth our bed in our sicknesse either he sends us health so some expounds it hee turnes the bed of sicknesse into a bed of health or God turneth our bed for us in our sicknesse that is he refresheth us giveth us ease when we lie upon our sicke beds It is a Metaphor borrowed from those that attend sicke persons that helpe to make their Beds easie and soft and turne them that they may lie at ease So God hath promised his children in the painfull time of sicknesse to make their Beds easie and soft to cause them to lie at ease by the Patience that he will give them Secondly it is true Death bringeth dissolution and dissolveth the frame of nature it separateth and divorceth those two loving companions the Soule and the Body But there is comfort in this For though it divorce the Soule and the Body yet it cannot destroy the soule and the body even the body is in the hand of God when it is rotting in the earth as the Soule is translated to heaven Againe though they be separated yet it is but for a time one day they shall meet more joyfull and glorious then ever before and after that they shall never be separated againe Lastly though he separate the soule from the body and the body from the soule yet neither from Christ nor Christ from them Nay it is so farre from separating that it helpeth to unite us to Christ as I said before the dissolution of those shall bee the conjunction with him I desire to be dissolved and to be with Christ. Thirdly it is true the horrour of the Grave attendeth Death and the putrifaction of this flesh of ours that must turne to corruptnesse it makes it terrible and fearfull But there is comfort against this For after that time of putrifaction there shall bee a time of restitution and though the wormes devoure this flesh of ours yet in that very flesh of ours wee shall see God another day These eyes shall see him There is comfort in that that when God shall come to restore us with himselfe what the Grave hath clothed with corruption he will cloath with glory these vile bodies hee will make them like the glorious body of Christ without all corruption Fourthly it is true Death depriveth us of worldly friends of worldly imployments this makes it terrible Yet there is comfort against this Though we be deprived of worldly friends it carries us to heaven to better company to Angels to the spirits of just and perfect men to God the Iudge of all to Iesus the Mediatour of the New Testament Nay besides one day hee will restore againe those very friends of which here we are deprived though wee lose them for a time in heaven wee shall meet againe and there renew a perpetuall league of societie and love So though it deprive us of worldly benefits it cannot of heaven and those are better they are not pleasures of sinne that last for a season but at the right hand of God that endure for ever So though it deprive us of worldly services it carrieth us to heaven to those that are better that are high and proper to the Church triumphant such as befit the Church to sing Hallelujahs and such as are profitable to the Church militant by the memorie of good examples and by the prayers they offer to God not in particular for they know no mans particular wants yet for the generall and common good of all Fifthly and lastly It is true the consideration of sinne and of Judgement and our uncertaine estate after death makes it terrible like the face of an Enemie Yet there is comfort against these For sinne I told you that though there bee a sting in the Serpent yet Christ hath drawne out that sting so that being a Serpent without a sting we may doe as Moses take it in our hand put it into our bosome and it will never doe us hurt to them that die in the Lord Death rather came by sinne then for sinne It is not betweene sinne and damnation but betweene sinne and salvation For judgement It is true Death presenteth judgement but it presenteth it with comfort for the day of Judgement is the day that the godly looke for and long for as the day of redemption not of confusion when they shall receive the sentence by which they shall bee absolved and not condemned For they know when God shall come to be their Judge hee shall come to be their Saviour And so for the uncertaintie of our future estate after death It is true the state of the dead in regard of naturall understanding it may be a thing
change our vile body and make it like his owne glorious body c. But the maine fruit whereof wee are now presently possest is a heavenly Conversation And so I come to the second particular included in the observation before propounded viz. That nothing is so effectuall to settle a man and to dispose him to a holy and heavenly Conversation here on earth as the right looking for the second comming of Christ. That this is true you shall see it briefly how the Saints of God upon this very ground have beene wrought and incouraged to a heavenly conversation in all the parts and degrees of it First of all yee shall see that this is that which mortifieth the secret lusts and corruptions of the heart A man will never set soundly and in truth to the mortification of his inward corruptions that doth not in truth out of love to Christ looke for his second comming And the very reason why many are so dull and dead and backward to this worke for want whereof they cannot lead so heavenly a conversation upon earth is this because they doe not with love to Christ looke for his second comming And that this is so it will appeare by divers places of Scripture Set your affections saith the Apostle on things that are above where Christ sitteth at the right hand of God And hee doth not only say so but Mortifie therefore saith he your earthly members Wherefore should they mortifie their earthly members because Christ sitteth at the right hand of God upon whom yee looke upon whom the eye of your faith is fixed mortifie your members For what is that that makes a man in truth to dispose and frame his heart to bee fit to stand in the number of those that are clothed in white Robes at the second comming of Christ but even this consideration that none shall appeare then with comfort but such as now walke in holinesse of conversation Certainly that man that doth with delight expect his second comming hee will be most carefull to fit himselfe for the receiving of Christ and most diligent in setting himselfe to the mortifying and subduing of his corruptions that so hee may walke before him in all holinesse of life A man that expects the comming of a King to his house will he therefore bee secure and doe nothing because hee knowes certainly that the King will come No surely hee will therefore because hee is sure that hee will come make ready and furnish his house that it may be fit to receive him when hee doth come Even so because I expect the comming of the great King the King of glory as hee is called in Psal. 24. I will now open my everlasting gates I will now labour that hee may possesse my soule I will now cleanse my selfe from all filthinesse and pollution of flesh and spirit Therefore the Apostle Saint Iohn having said Wee are now the sonnes of God and it doth not yet appeare what wee shall be but wee know that when hee shall appeare wee shall be like unto him for wee shall see him as he is Hee presently inferreth Every man that hath this hope in him purifieth himselfe even as hee is pure Hee that hath this hope that he shall be with Christ that he shall see him as he is he will bee carefull to purifie himselfe as Christ is pure This is the disposition of a man that truly longs and rightly lookes for the comming of Christ hee will be carefull to purifie himselfe A man that expects to bee raised to some great and eminent place in the Court hee will be carefull to fit himselfe with those necessary requisites that may make him capable of it and enable him to go through it with credit and comfort So he that expects to to have this great honour of the Saints to be of the number of those that receive glory and happinesse and comfort by the second comming of Christ hee will be carefull to purge his heart from all corruption that it may bee capable to receive that comfort What daunts a man at the apprehension of death and makes him have no delight in thinking of Judgement to come but the guilt of secret sinnes with which hee hath beene and is so unwilling to part It is impossible for any man to looke with comfort upon the approach of Death and to take delight in and desire the second comming of Christ but hee who upon this ground is carefull to purge his heart of all secret corruptions and lusts whatsoever This is then the first thing wherein it doth appeare that the looking for the comming of Christ is a speciall meanes to worke us to a holy and heavenly conversation Secondly as this is that which mortifieth the secret lusts and corruptions of the heart so it is that also which mortifies our worldly affections For what is it that will subdue in the heart and purge out of it the love of the world and worldly things but this the looking for and expectation of a better estate to be had in Jesus Christ at his second comming What is it that makes men hold the world so fast What makes them so gripple of the earth and to cleave so close to the things of this life But because they have no comfortable perswasion and expectation of a better estate afterwards Certainly he that on a right ground and upon good warrant can expect with comfort the second comming of Christ he careth nothing for the things of this life Therefore saith the Apostle If you be risen with Christ seeke those things which are above where Christ sitteth at the right hand of God because Christ sitteth at the right hand of God therefore set your affections there But how shall we come to set our affections there Set them not saith he upon the things of the earth It is necessary that the soule of a man should have something or other to fasten upon some object to take up its delight and joy and he that cannot have joy and delight in better things in things above he lookes for it in things below and the reason why hee so cleaves to and claspes and hugges with delight the things below is because hee hath no better things to thinke of to hope after Hee that hath a better inheritance to hope for will easily let fall these things and his affection to them because his hope is in Christ who shall make him glorious at his second comming You see then the necessitie of it in this second respect But to goe further It is necessarie also for the avoyding of any evill of any sinne in the act What is it that makes a man regulate and square his course of life according to the rule of holinesse so that he avoides the corruptions that are in the world through lusts But this looking for the second comming of Christ. This Argument Iohn the Baptist used to presse upon his hearers
hee be a Lord and Commander also But you see I cannot stand to insist upon this The occasion of our meeting at this time is to commit to the Earth the body of our sister departed Shee hath now the termination and conclusion of all her wayting and expectation And after so long a wayting there remaineth a sleeping in the Grave a while when the soule resteth in the hands of Christ and waiteth for that great day when body and soule shall be joyned together I perswade my selfe well of her that Shee was one of the number of those wayters that shall have joy at the comming of Christ I had not much knowledge of her only I observed in her sicknesse a good purpose and desire of new and better obedience and performing better service to Christ then shee had done if God should have spared her longer And shee expressed also a great desire of Christs second comming a desire that hee would receive her to himselfe and that these dayes of sinne might bee finished Much she was in these desires and she had good warrant for it for shee was carefull as I am informed to set up the kingdome of Christ in her Family It is the dutie of a good Wife to be a helpe to her Husband especially in matters of piety and the worship of God and therein her example should teach wives to strive herein Shee was alwayes stirring him up to prayer in his Familie to a more carefull sanctifying of the Lords day herein Shee was frequent Shee was much mortified to the world for some late yeares as it was observed in her daily course by those that knew her Thus she laboured to fit her selfe and her Familie that shee might have comfort in the great Day of the appearing of the Lord Jesus I speake upon information for your edification to stirre you up to labour to fit your selves for Christ by purging out of sinne in your hearts and lives Labour to fit your Families for Christ that when you and your servants and children shall appeare before him you may looke on them and looke on Christ with comfort as men that before have prepared themselves for the comming of Christ and as those that then shall lift up their heads because the day of their redemption draweth nigh FINIS CHRISTS PRECEPT AND PROMISE OR SECVRITIE AGAINST DEATH LVKE 9. 44. Let these sayings sinke downe into your eares PRO. 23. 14. The law of the wise is a fountaine of life to depart from the snares of death LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. CHRISTS PRECEPT AND PROMISE OR SECVRITIE AGAINST DEATH SERMON XVII JOHN 8. 51. Verily verily I say unto you if a man keepe my saying hee shall never see death IT is not long men and brethren since Death rode in triumph thorow this Citie and did beare downe all before him hee locked up your houses pulled downe your windowes and made the wealthiest among you put upon them the semblance of Banckroutnesse by locking up their dores and turning their backes to their houses and running away so it played the Tyrant then there died thousands a-weeke and the Grave that alwayes cryeth Give give was almost cloyed with carkasses Death served himselfe so fast that the Prison could scarse hold the Prisoners It might almost have beene said then of this Citie as once it was of Egypt There was scarse a house wherein some were not dead at least where there was not the feare of Death Now it hath pleased God to shew you more favour and men now die but by scores Death goeth his old pace and takes away a few secretly without observation But Death is amongst you still and still will be so long as sinne is among you and therefore it will not bee unseasonable upon this occasion for mee to speake and you to heare somewhat that may arme you against this last and and worst Enemy Death which though hee make not such a stirre in these times of lesse Mortalitie yet hee will certainly take us all away one by one And who can tell but hee may be amongst the number of the hundred or fewer hundreds that die now as no man could tell whether hee should be amongst the number of the thousands then Since Death therefore is alwayes an enemie and alwayes fighteth against us though not alwayes with like furie and violence it is a part of wisedome in us alwayes to heare and to practise that which may secure us against the danger of death And that is taught in this Text. Verily verily I say unto you If a man keepe my saying hee shall never see death Wherein not to speake any thing of the Context I pray take notice who speakes the words The Authour of truth the Death of Death hee that can best tell by what meanes a man may shun the hurt of it hee that hath vanquished it and overcome the uttermost of his assaults Our Lord Iesus Christ that hath slaine death and brought life and immortality to light Hee giveth us this direction for the avoyding of the hurt of Death Then observe the manner of his speaking Verily verily I say unto you with an affirmation earnest and redoubled Hee never affirmed any thing untrue therefore that which hee speakes is an undoubted verity Hee never spake any thing rashly therefore that which hee affirmed so earnestly is a weighty thing and of great consequence And lastly observe that which I only shall insist upon the matter of his direction here comprehended in a hypotheticall proposition which hath as all such have two parts An Antecedent and a Consequent In the one hee sheweth the Dutie to bee done as a necessary condition for the obtaining of that which is specified in the other The first hath the Dutie The second the benefit that floweth from the Dutie These two are knit together in a most necessary consequence If a man keepe my word hee shall never see death You see now the only and perfect remedie against the evill of Death that is to keepe the saying and word of Christ. If any would know by what meanes he may bee secured against the terrible of all terrible things as one calleth Death here is a sure and certaine rule for him and hee need not doubt of it it commeth from the mouth of Christ let him keepe his saying and then Death shall never doe him harme I will first interpret these words unto you and then make them good by Scripture and Reason and then apply them and commit my selfe and you and all at last to the blessing of God First then when our Saviour Christ saith If a man wee must conceive him to meane generally at least indefinitely If any man whatsoever for so it pleaseth him to inlarge his promise in the redoubling of the word that no man may have cause to say hee is excluded except hee exclude himselfe Keepe my sayings Here first I must shew you what is meant by sayings and
then what it is to keepe those sayings The Saying or words of Christ is the Doctrine of the Gospell the Covenant of Grace which by an excellency is called His because by it hee bringeth life and immortality to light as I said before which in former times was hid as it were in the darke and not made knowne so publikely to the sonnes of men The Gentiles knew little or nothing of it The Iewes knew what they knew with much darknesse and obscurity Hee that was almost the first Preacher of this Gospell in cleare termes without any vaile or darknesse Iohn Baptist who was as it were betweene both hee did deliver this doctrine not so darkly as the Prophets before him nor so clearely as after it was by our blessed Saviour and those that succeeded him Therefore I say it is the Saying of Christ by an excellency because hee did in a manner first begin to teach and declare the same in the clearenesse and sweetnesse thereof and hee sent his Apostles abroad to make it plaine and manifest to all the world that a man may runne and reade it And His likewise it is called because hee is the Authour of it for hee is the worker of that salvation which it declareth to us Now this Doctrine of the Gospell hath two parts The first acquainting us with our miserie The second with the Remedie For as the Bond and Acquittance specifie the debt but to different purposes the one to tie the Debtor to the payment the other to absolve and acquit him even so the Law and the Gospell both declare the miserie of man the one to tie it fast upon him the other to helpe him the better to loose it from him The Physitian intreateth of the sicknesse as well as the Cure but of the sicknesse alone for the cures sake The Judge passeth a sentence of condemnation and then largely rehearseth the crime and punishment due to the offender the Pardon likewise makes mention of the fault and the punishment but in a different manner and to a different end So the Gospell declareth mans miserie and borroweth so much of the Law that may lay downe our wretched estate in our selves and so draw in that which is the maine and principall part of it the remedie of our soules And this part of the Gospell the Apostle St. Paul succinctly delivereth in a few words Rom. 3. 23. All have sinned and are come short of the glory of God All have sinned and All have sinned in such a sort and measure and degree that they are fallen short of that Glory of God by which the Apostle I thinke meaneth life Eternall that Glory that had it not been for sinne he would have bestowed upon the sonnes of men by vertue of the first Covenant he made with them The second part of the Gospell the words of Christ is concerning the Remedie whereby a man may be helped against this miserie And for that purpose it sheweth us Who helpeth us And how hee helpes us And what is to bee done by our selves that wee may obtaine and enjoy this helpe The Person that helpeth us is the Sonne Manifest in the flesh the Sonne of God taking our nature upon him and clothing himselfe in the similitude of sinfull flesh the Eternall Sonne of the Father assuming I say the very nature of man into the unitie of his Person so becomming God and Man in the same Person hee is the sole Redeemer neither is there any other name under heaven by which wee can be saved but by his alone Againe it sheweth us by what meanes hee saveth us as the Apostle speakes plaine enough in the next verse to that I spake of before being justified freely by his grace through the redemption that is in Iesus Christ. To the intent that hee might free us from the Curse of the Law and wrath of God and the danger of eternall Death he vouchsafed to be made sinne for us to satisfie the justice of his Father by enduring the Curse of the Law and to accomplish the Righteousnesse of the Law by being made in our stead under the Law so he he became a Propitiation for the sins of the sons of men as the Apostle saith in that place Thus Christ by his perfect satisfaction made to his Father and by that perfect Righteousnesse whereby hee was subject to the Law for our sakes hath absolutly and fully delivered us from the power of sinne and of Death and performed the worke of our Redemption by vertue whereof by the merit and worth and value whereof wee are delivered and saved and Redeemed from this Death and from all other evils that crosse our eternall happinesse And thirdly the Gospell sheweth us by what means we may become partakers of this happinesse and Redemption in Christ and telleth us of three things as it were Conditions of the Covenant of Grace of the New Covenant which is ratified by the bloud of Christ. I say of three things the Conditions on our parts of that Covenant which if wee doe we shall certainly bee saved by the Redemption in Christ. The first is Repentance The second is Beleeving The third is our New obedience All and each of these plainly exprest in the word of God As for Repentance it is that wherewith Iohn the Baptist began his Preaching It is that that our Saviour commanded his Apostles to declare to the Iewes Repent for the kingdome of heaven is at hand It is that which himselfe preached at the first as Saint Marke witnesseth chap. 1. 15. It is that which Saint Paul began with when hee came to the Athenians Act. 17. and now hee admonisheth all men every where to repent It was the first of the foundations of the Doctrine of the beginning of Christ that was wont to bee taught in the Ancient Church as witnesseth the Authour to the Hebrewes chap. 6. not laying againe the foundation of repentance from dead works and then he proceedeth to the rest This Repentance is that which the Lord requireth absolutely of the sonnes of men as a condition of the new Covenant the Covenant of Grace without which they cannot possibly be made partakers of the same And this Repentance hath 4. parts every one of which is so needfull that without it the rest is little worth First lamenting for our sinnes and being sorry for our iniquities as David said of himselfe Psal. 38. I will declare my iniquitie and bee sorry for my sinnes And so the Apostle Saint Iames expresseth it chap. 4. 9. Afflict your selves mourne and weepe let your laughter bee turned into sorrow and your joy into teares Therefore Christ you know was sent to Preach glad tydings to the Prisoners and Captives and the opening of the prison to the prisoners and to bring the oyle of gladnesse to those that mourned in Sion A man must first be a Mourner in Sion one that smiteth
so freeth men from the latter as they never come neere it and so freeth them from the former as they never dread to be under the power of the latter And the first Death of the outward man which is the separration of the Body from the Soule it is no Death if it separate not both from God which it can never doe if a man keepe the sayings of Christ therefore though his body that keepeth the sayings of Christ bee tooke from his soule yet he seeth not death so as to have any hurt by it hee feeleth no ill by it nay it is good to him for it is a passage from miserie to rest and felicitie Thus yee have these words as faithfully interpreted to you as I know how And now I will make proofe of this Doctrine thus explicated namely that thus to keepe Christs sayings to know and follow the Doctrine of the Gospell is the only sure way to escape the danger and hurt of Death Saint Peter acknowledgeth as much when he said to the Lord Jesus Christ that hee had the words of eternall life then he that keepeth them is certainly safe against the hurt of Death So the Angell speakes to the Apostles whom the Pharisees had imprisoned when he brought them forth of Prison he biddeth them speake to the people the words of this life since Christs Doctrine is the word of life it must needs follow that the keeping thereof is a per a perfect Antidote against the poyson of Death And Saint Peter when he gave an account to the rest of the Apostles and the brethren of Iudea of his going to the Gentiles he saith that an Angel appointed Cornelius to send for him that he might speake words to him whereby himselfe and his family should be saved and those words which cause a man to be saved you know will give him freedome enough from Death Thus I have proved the point by expresse Texts and there are two reasons of it The first is delivered by the Apostle Saint Iohn in his first Epistle and second Chapter where hee saith let that abide in you which you have heard from the beginning that is the Doctrine of the Gospell which Christ taught his sayings if that remaine in you you also shall continue in the Sonne and in the Father Hee that hath fellowship with the Sonne and with the Father can never see Death for God is the fountaine of life therefore those that are one with him and continue in him cannot see Death no more then he can be overwhelmed with darknesse that is where the Sunne shineth fully no more then the body can bee dead as long as it hath communion with the soule so those in whom the word of Christ remaineth and stayeth they are assured that they shall remaine with the Father and the Sonne and therefore being united to that that is life God the Father and the Sonne it is impossible that ever they should be hurt by the first or ever at all taste of the last Death Againe the Word of Christ freeth him in who it remaineth from the power and hurt of finne bringing to him remission of sinnes and sanctification And being free from sinne the cause of Death it is easie to conjecture that hee shall bee freeed from Death itselfe Let a mans Debt be satisfied and let the favour of the Prince be obtained and a Pardon granted the Prison shall never hold him long he shall not be brought to the place of Execution but when his guives are knocked off he is set at libertie so when we have obtained power against sinne by the powerfull worke of the Spirit of God which alwayes at the same time doth bend the heart of man to rest on Christ for salvation and heartily to indevour to walke before him in holinesse and righteousnesse when I say wee are thus freed from the power and guilt of sinne it is impossible that Death should lay hold upon us as his prisoner to carry us to the dungeon of Hell and to hold us under the wrath of God and that fiery indignation of his that causeth Hell to bee Hell Therefore certainly the words of Christ are an undoubted truth and we must rest upon them without all distrust and wavering that hee that keepeth his saying shall never see death and that the knowledge and beleeving and obeying the Doctrine of the Gospell is the only sure way to escape the hurt and ill of Death it selfe Let us now make some Application of this Doctrine to our soules First to stirre us up to a right hearty thankfulnesse unto Almighty God that is pleased to cast our times and dayes into that age and those places where the Doctrine of the Gospell this Saying of our blessed Saviour is so clearely and plainly and evidently laid open to you and frequently and earnestly prest upon your soules where the Lord commeth to declare unto you the way to life where he scoreth you out a path that will bring you quite out of the clutches and danger of Death this is the happinesse of our present Age and place where wee live and this whole kingdome too The grace and mercie and favour of our loving God hath so disposed of us that wee doe not live in times of Paganisme and darknesse where there was no newes of Christ that wee live not in places of Popish darknesse where the Doctrine of the Gospell is so mixed and darkned with tricks and devises of their owne that they cannot see Christ clearely It is our happinesse I say that wee doe not live in those places and times where either Paganisme or Poperie with their darknesse covered Christ from us and caused us that we could not clearely see or heare him and so not keepe his sayings But now grace is offered light is tendred to us wee may be saved wee may escape the danger of damnation if the fault be not solely and wholly in our carelesnesse and wilfulnesse and neglect and abuse of the meanes that God hath afforded us The heathen men that have not heard of Christ cannot possibly attaine to life as farre as we can Judge by the Scripture And it is very difficult for the Papists that heare so darkely and are told of the Doctrine of the Gospell with so many sophistications to come to be saved But for us that have the Doctrine of the Gospell so plainly and carefully taught us and revealed unto us wee may be saved and may easily see the way to obtaine salvation So we goe beyond them in happinesse Oh blessed be the name of the Ever-living God that beside the peace and plenty and other temporall benefits wherewith hee hath crowned this unworthy Nation of ours hee hath added this blessing of blessings this King of favours to give us so cleare a revelation of the Doctrine of salvation by faith in Christ alone Blessed bee his name and let your hearts say Amen to this thanksgiving and let it
bee one part of your endeavour this day to give solemne praise every man apart and his Familie apart for this unspeakable mercie of his in making you live in the dayes of Light and in the bright Sun-shine of the Gospell and you shall prove your selves to have begun to have kept Christs saying if you be thankfull for his making of it knowne unto and for writing of it in your hearts This is the first Use. Next I beseech you let me take boldnesse to reprove I feare a great number of you of a sinne whereof I will make it appeare you are guiltie Men there are that make large promises to themselves that they shall never be damned they shall not goe to Hell they hope Death shall not have power to dragge them from this world to the place of darknesse Thou hopest so Come render a reason of thy hope To hope without a ground is to deceive ones selfe with extreame folly As for example there are a number of prisoners in Newgate or in some other Prison should they hope for some man of great wealth to pay their debts and save them from hanging should they not be arrant fooles to hope except they could shew some ground for their hope and some evidence for their expecting of such a kindnesse Thou that hopest thou shalt never see Death come answer God in thy conscience dost thou keepe the saying of Christ or no Where is the knowledge of the Doctrine of the Gospell Doest thou beleeve that which concernes thee touching thy miserie and so apply that to thy selfe to make thee a penitent sinner Doest thou beleeve the Doctrine concerning the Remedie and so apply that to thy selfe to make thee perfect thy repentance by being not only grieved for sinne but taking boldnesse to confesse it and aske pardon and by framing thy selfe in thankfulnesse to amendment of life and New obedience Doest thou I say know this Doctrine and so know it as to practise it Hope and spare not the more thou hopest the better thy hope is the stronger and surer it is the more thou glorifiest God and the more it shall comfort thee But oh unhappy man if thou findest not in thy selfe the care and power in some measure to doe these things cursed bee thy hopes because they be disgracefull to Almighty God tending to make him a lyar and an unjust person and because they are dangerous to thy owne soule tending to rocke thee asleepe in the cradle of security Cursed be those unsound and sandy-built hopes of most men that never yet applied themselves to confesse and lament their sinnes that never applied themselves to crave pardon and to resolve upon amendment that never studied to throw themselves into the Armes of Gods mercy in Christ for pardon that never intended to mortifie the deedes of the body and to subdue the flesh with the lusts thereof and yet they hope they shall not bee damned thou maist as well hope that the Divell shall come out of Hell into Heaven as thou to goe out of earth in to Heaven If thy hope be not grounded upon the workings of these graces because thou findest thy selfe penitent because thou findest thy selfe carefull to strive to rest wholly upon Christ for salvation because thou findest thy selfe industrious in the studie of newnesse of life except I say thy hope be thus grounded it is the vainest thing in the world and it will never doe thee good at the last houre Brethren give me leave to tell you that there are two Gospells in the world the Gospell of our Lord Jesus Christ and the Gospell of Beelzebub as I may call it the gospell of the Divell that comes from Hell and tendeth to bring men thither Christs Gospell is Repent and beleeve and obey and be saved The Divels gospell is say you beleeve make your selves imagine that you have faith and then never care for repentance and obedience and you shall be saved Christs Gospell is summed up thus by the Prophets Returne to him and live But the Divels goeth thus Assure thy selfe thou shalt live though thou care not for repentance Oh let not the Divell beguile you with that false and counterfeit Gospell of his whosoever leaneth to it shall find it like the Authour of it a Lyar and when he hath trusted to it that confidence and hope of his shall be as the Spiders web the Beesome of destruction shall sweepe it and him downe to the depth of Hell Death shall have dominion over him and carry him from this present world to the region of darknesse into eternall torment hee shall see Death in the grimnesse and terriblenesse of it he shall feele it in all the extremitie that the wrath of God can inflict upon the children of disobedience Thirdly I have to command and require you in the name of the Lord Jesus Christ that you apply your selves to a thing tending so much to the honour of him and to the commoditie and comfort of your owne soules I have shewed you that Jesus Christ hath revealed a way how you should escape the danger of Death eternall and the hurt of Death naturall I beseech you now fall a doing one while as you have beene busied in hearing To what purpose is it that you flocke to heare Sermons and throng to receive the Word except you lay it up in your hearts and apply your selves to practise If thou hast not begun before now begin if thou hast begun before now resolve to proceed with more life and courage Either begin or persist in the practise of the Doctrine of the Gospell If thou hast not repented I require thee in the name of the living God to make this houre the first beginning of thy repentance and apply thy selfe to lay the foundation of that worke before thou lay thy head to sleepe Goe and call to minde thy sinnes and make thy cheekes wet at least thy heart heavy for the multitude of thy great offences downe on thy knees in thy Closet make thy confession of them to God sigh for them mourne for them labour to weepe for them afflict thy soule with great sorrow and remorse then cry for pardon and remission as the thiefe begs at the barre for mercie so doe thou for the forgivenesse of thy sinnes through Christ Jesus and put upon thy selfe a firme resolution and stedfast purpose to goe on no more in the wayes of wickednesse to practise grosse sinnes no more nor no more to allow any sinne that thou knowest to be a sinne though it be never so small Doe thus my brethren and then you may and will it will follow almost of it selfe rest on Christ for salvation Hee that so seeth his owne sinnes as unfeignedly to lament for them and to judge himselfe before God if hee apprehend the truth of the Doctrine of the Gospell he cannot for his life but come on amaine and throw himselfe downe before Christ to imbrace and receive and entertaine
and douleia to little purpose doe it roundly enough and the people in their practice But wee give them their due and as much as themselves would be willing to receive as wee gathered from the behaviour of the Angell that was sent to Iohn Apoc. 19. 10. But in the meane time while they make a thriving trade of the flattering of the Dead they neglect and abuse the living Saints not only writing a Dele in their Indices expurgatory upon the testimonie of Pius or Prudens given by some more ingenuous men of theirs to some of our Divines in particular but also traducing the whole estate of our reformed Churches for schismaticall and hereticall Use 4. If there be some Saints of God here let us choose to be of their acquaintance and keepe their company because they doe best of all know the way to heaven and it is good to goe safely that journey by direction of the best and most skilfull guides lest we misse it in those places where the way turnes or where the path is not so well beaten as the other Roade 2. Gods Saints doe also die The Death of his Saints Holinesse frees not from death Abel Noah Abraham Moses David the Prophets the Apostles the Fathers are all dead Your Fathers where are they and the Prophets doe they live for ever Zach. 1. 5. God cuts off both the righteous and the wicked Ezek. 21. 4. The righteous perisheth and the hhasidim the mercifull men or the men of godlinesse are taken away Es. 57. 1. Yea and often-times as Menander was able to observe it Whom God loves best hee takes soonest An observation much like that in 1 King 14. 12 13. That sonne of Ieroboam who only of that family had some good thing in him was taken away young But whether sooner or later their holinesse frees not from death rich gilding upon an earthen pot keepes it not from breaking They are made of the same mettall of the same clay with other men The Apostles that brought the treasures of grace to the world were themselves Testacea vasa so Saint Hierome Vasa fictilia so Saint Gregorie but only earthen vessels 2 Cor. 4. 7. Clay in the hand of the potter Es. 64. 8. And therefore all things in this respect come alike to all Eccl. 9. 2. Use 1. If such die then Death is not alwayes evill for sure it is not evill to them to whom all things worke for good Rom. 8. 28. The sting of it is gone And though it have not a pleasant looke to entertaine us with it is but as a rude groome that opens the gate by which we must passe to a better place and to better company The godly have many advantages by death 1. Rest from their labours 2. A Crowne when they have finisht the race 2 Tim. 4. 7 8. 3. Freedome from danger of sinning any more Rom. 6. 7. 4. Death frees from a possibilitie of further dying 2 Cor. 5. 1. Let mee die saith Seneca and what hurt comes by that I can bee bound no more I can bee sicke no more I can die no more 5. They goe presently to God While we are at home in the body wee are absent from the Lord Wee are willing rather to be absent from the body and to bee present with the Lord 2 Cor. 5. 6. 8. I desire to bee dissolved to bee with Christ Phil. 1. 23. 2 Tim. 4. 6. Wee wrong death when we call it horrid it is sinne which makes it to be so else it is but conceit There is often more paine in a tooth-ake then in dying Teares and blacke cloth and the tremblings of the guilty doe disguise Death and make it looke terrible Hee that said it was of all terrible things the most terrible was himselfe an Heathen and knew not what Christ had done to alter the property Once indeed it was uncouth and hideous but since Christ dyed it hath a more faire and pleasant face There can bee no danger in that way which all the Saints have gone As Phocion said to one that by the same sentence of the Judges was to dye with him Art thou not glad to fare as Phocion doth So are wee not glad to fare as the holy Patriarkes Prophets and Apostles have done and to goe after them Hee that went this way the first of any man-kind was holy a Saint it was Abel whom God accepted Wee use to call those passages and Streights which have beene first found and discovered by any by the names of the first Discoverers as the Streights of Magellanus and that a little lower Schouten Streight or Fretum le maire So if it may afford us any comfort for the passage let us call Death no longer Death but Abels streights Let us learne if not to love yet to contemne Death that so wee may have the more easie conquest over all other hard things It was a bravery in Damindas an heathen which Christians should be ashamed to come short of When Philip had broke into Peloponesus and some Lacedemonians said They were likely to sustaine much evill unlesse they could reconcile themselves to Philip Damindas said O Semi-viri quid nobis poterit acerbè accidere qui mortem contemnimus Ah poore spirited men what can be sharpe or hard unto us who have learned to despise death it selfe Use 2. Because Saints or holy men doe also die let us make the best use of them while they are with us To benefit and profit ourselves by our religious friends acquaintance neighbours and kindred When God raises up some man eminent for wisedome and a godly life hee is set up as a light for the towne or neighbourhood to walke by Yet oft-times such as dwell neere are carelesse and neglect their benefit when strangers farther off draw neere unto the light and gaine by it as wee use to let our owne bookes lye by and rather make use of such as we borrow to take notes out of them because we know not how soone they may be called for by the owners and presume that the other will still be in our keeping Wee should improve our good acquaintance and walke by the light while we enjoy it because many times the Sunne sets and it is night in a neighbourhood or a family when a good friend a good Parent or a good Master dyeth Remember Ioash and Iehojada 3. The Death of Gods Saints is precious in Gods sight When David was opprest with griefe it seemes hee had such thoughts as these Surely man is res nihili a vaine and worthlesse thing too low and too unworthy that God should take any notice of him or bee carefull of him But at last he overcame such thoughts when hee had found the experience of Gods tendernesse towards himselfe in particular and towards all his people and now resolves That God neglects not his as if hee were not affected with their miseries but their soules lives and safeties are deare and
deposition and laying downe of the same that so they may receive a glorified a clarified an incorruptible spirituall body not made of a spirit but serviceable to the spirit they desire that these eyes may bee so defecated that if they cannot behold the essence of God yet they may stedfastly behold the Empyrian heavens the splendour of our Saviour and the lustre of the bodies of the Saints more bright then the Sunne seven times they desire that these hands may bee blessed with the contrectation of that sacred body that redeemed them they desire that this body may be so transparent and lucid that the Soule may sally out freely not at the eye alone but at every part to contemplate those glorious objects that it may bee so prelucid that the very thoughts of the heart and the divine fancies that are in the imaginative part may bee seene through it that it may be so stript of corporall densitie and grossenesse that like lightning it may bee here and there that it may be fit for raptures and extasies and the Soule no more doubtfull whether shee be in the body or not in the body This the Saints desire and long after And let me speake this of you oh triumphant Soules that are now in blisse without the least impeachment of your happinesse This even you thirst after you esteeme it an imperfect estate to bee without your bodyes though you glorifie and praise GOD in your soules yet you count it an imperfect worke and say with the Psalmist In death no man remembreth thee and in the grave no man shall give thee thankes though your spirits doe it without ceasing without failing yet the whole man doth it not and such an insatiable aviditie there is in you of the praise of God that unlesse it bee done totally and fully you thinke it not done at all therefore you desire this glorified organe but the Saints on earth being much more depressed with this heavy clay cry out with these Saints In this wee groane earnestly c. To bee cloathed upon with our house c. An improprietie of speech I confesse for men doe not cloath them selves with houses yet of eminent elegancie and pregnant with varietie of instructions to shew the fitnesse of this glorie to every soule as apparell is fitted to every body to shew the comelinesse of this glory as apparell is an ornament to a man to shew the firme adhesion of this glorie the whole man as a garment doth cleave close unto him to shew the redundancie of this glorie that a man shall inveloppe himselfe in this glorie as a man doth inwrappe himselfe in his garment to shew the Authour of this glorie hee that made garments to cover mans nakednesse in Paradise below hee maketh robes of honour to adorne him everlastingly in Paradice which is above to shew the undeservednesse of it on our part that these garments they are not webbes of our owne spinning but robes of Gods giving to shew the all-sufficiencie of this glory in this life wee need houses to dwell in and rayment to cover us and food to nourish us and fire to warme us but this glory it shall be a Magazine of all spirituall store an house to shelter us a garment to cover us Manna to feed us water to refresh us it shall be all in all unto us These and many more instructions are folded up in the Cabinet of this Metaphor which streights of time will not give mee leave to unfold and spread before you but must leave them to your private meditations and so passing though unwillingly from these two houses which the Saints desire I must raise up your attention to their ardent affection unto them In this wee groane earnestly c. Wherein you see the intention of their affection and the expression of it The intention not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiring but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiring earnestly The expression of it by groanes In this wee groane earnestly The one the soule the other the body the one the forme the other the exercise the one the roote the other the branch or if you will the one the fire the other the fuell the one the flame the other the oyle that nourisheth the flame The first is the intension of the affection As those that are in a longing passion die if they bee not satisfied as the pregnant Mother groanes to be delivered of her burthen as those that are pressed under a heavy weight faint if they be not eased even so the Saints pressed downe with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eternall weight of glorie mentioned in the precedent Chapter a burthen which did both presse them downe and raise them up that did both streighten them and enlarge them like the feathers of the Dove which adde to her Masse but take off from her gravitie which makes her more corpulent and yet more light even so this weight of glory so pressed downe the Saints that it raised them up to the Throne of the Lambe and feeling this body of sinne this body of death which they did beare about them as plummets of lead hanging at their feet they desire eft-soone to bee stripped of all incumbrances and impediments to depose and lay downe this cottage of clay that so being absent from the body they might be present with the Lord this was the violence of their affection In this wee groane earnestly c. An affection worthy the name of an affection truly grounded and thereforetowring so high that it is almost invisible to our weake sight There are some in this life that are fed with gall and wormewood with teares and groanes upon whom the wheele of oppression is roled breaking all their bones so that they seeke for death as for pearles and hidden treasures as an end and period of their miseries Others there are who seeing the vanitie of the things of this life and ballancing with them the transcendent excellencie of the Soule of man above the world had rather be idle or not be at all then to be so basely and meanly imployed and rewarded as the world doth remunerate her favourites Others make bitter invectives against the body as the onely impediment to the soule in her more pure speculations placing the happinesse of the soule in the separation from the body all these come farre short of this divine affection which hath not her rise from the miseries of this life or from the vanitie of the creature or from the incumbrances of this cottage but from a true apprehension of the love of God from a deepe panting after union with him from a taste of the powers of the life to come from a Soule inflamed with a coale from Gods Altar Looke upon these Saints in my Text they were indeed exercised beyond measure with those things which wee call miseries calamities afflictions at the mention whereof wee quake like Aspen leaves but were these tainted with impatiencie were these groanes fuliginous
vapours from a malecontented spirit Did they not account these afflictions their Justs and Barriers and Turnaments and exercises of honour and chivalrie at which Angels and Archangels were present with their Euges and approbations God himselfe the chiefe Spectator and rewarder of these exercises they themselves tryumphing and boasting in their tryalls with the impresse of the Apostle on their shields of faith Wee are perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate us from the love of God which is in Christ Iesus They were more Eagle-eyed by the strength of grace to pry into the nothingnesse of the creature then all the Philosophers by the strength of nature they did mortifie and crucifie and keepe under the body with the lusts thereof and more truly detest the corruption of the outward man then any Platonist whatsoever but were these the grounds the rise of this celestiall affection nothing lesse to see God to enjoy God to dwell with him to converse with him to be bee dissolved to be with Christ these transported their affections not the emptinesse of the things below but fulnesse of things above not the basenesse of earthly things but the glorie of celestiall things not the miseries of this life or of this crazie vessell but the happinesse of the life to come they had but a glimpse of this strange light darted into their soules and the whole world was darknesse unto it they had a gust of sweetnesse cast into the palate of their soules and all things else were bitter and unsavorie Christ was placed in the summitie and height of their soules and the desire of the full fruition of him caused that fainting that earnest longing in their spirits You will say if this be so what will become of the greatest part of Christians who are afraid to die who are so farre from groaning to depose this Tabernacle that they groane at the least intimation of dissolution It is true that all men receive not this saying neither is it for every one to attaine to this perfection As there are two sorts of faith so there are two forts of Christians there is a strong faith and a weake faith and there are strong Christians and there are weake Christians the strong Christian is willing to dye and patient to live the weake Christian is willing to live and patient to dye hee goes when God calls but he could wish that God would deferre his calling hee hath good hopes of heaven but he desires a little more to enjoy the earth he loves God more then all yet his affections are not fully taken off from all hee is not perplexed with the feares of Hell yet hee is not ravished with the joyes of Heaven hee hath much strength but knowes it not as many a Spectator of a prize is better able to performe it then he that undertakes it but either through faintnesse of heart or ignorance of his owne strength dare not put it to the hazard but had rather commend another mans valour then trye his owne whereas a strong Christian a man growne in Christ sends a challenge to this Gyant Death singles him out as a fit object of his valour grapples with him not as with his match but as his underling insulteth over him setteth his foot on the necke of this King of terrours and by conquering him captivates with great facilitie all other pettie feares of ignominie povertie and the like which therefore are dreadfull because they tend to Death the last the worst the end the summe of all feared evills this is the unconquerable crowne of Faith this is the glory of a Christian this is the Diadem of honour wreathed about his Temples advancing him above all other men whatsoever But you will say may a man desire death Is this now a question what meanes the agony of the Apostle I desire to bee dissolved and to bee with Christ. What meanes the earnest longing of the Spouse Apoca. 22. The Spirit saith come and the Bride saith come and let him that heares say come What meanes her fainting in the Canticles I am sicke of love let him bring mee into his chamber Let mee see his face I am sicke unto death Let mee dye lest I dye that I may see him for ever What meanes the character of a true Christian As many as love the appearance of the Lord which cannot be without death What meanes the incredible contempt of death in ancient Christians insomuch that it was a received Maxime with the Heathen Omnis Christianus est contemptor mortis What meanes the heroicall encouragement of old Hilarion Egredere anima egredere quid times Goe out my soule goe out why tremblest thou What meanes the words of old Simion in the flames Thus to die is to live What meanes the rapture of Saint Chrysostome that hee would thanke that man that would kill him as transmitting him more speedily to those unconceivable Joyes What meanes this groaning and thirsting in my Text Doe not these demonstrate that it is lawfull to desire death Not simply in it selfe or for it selfe it is the separation of those two whom God hath coupled it is a cessation of being it is an evill of punishment the daughter of sinne to desire it simply were to desire evill which is abhorrent to nature much lesse ought wee to hasten our death by violent meanes Let their memories bee buried in perpeturall silence as the botches and ulcers of Christianitie who out of impatience have perpetrated this heinous sinne a sinne against God and man against nature against grace against the Church against the common-wealth against all things The Heathen man could say that we are the possession of God to be disposed of by him not by our selves the body is the structure of God the worke of his hands the Tabernacle which hee hath made and not to be removed or to bee taken downe but by his command while we live we may advance the glory of God the good of others wee may impeople heaven make up the ruines of Angels to hasten our death were to envie this glory to God this good to others In that distraction of our Apostle betweene two good things his owne glory and the good of others you know which way the scales inclined to the good of others as if he had said Let my glory be deferred so Gods glory be increased let my joy be increased let my joy be suspended so the joy of Angels and of the Court of heaven be intended by the conversion of sinners Nay more this is a small thing Let me be an Athema so Israel be blessed let me be blotted out of the booke of life so thousands bee inserted let the bowels of Christ be streightened to me so they bee enlarged to others this is life indeed this is the end of our life this will comfort
two before she went when God knowes she was faint and weake and able to breath but a few words but they were sweet I told her I hoped and doubted not but that as she had made a Christian profession in her life-time so now shee would seale it up she answered I have indevoured to serve God but with a great deale of infirmitie and weaknesse I rest not upon that I rest upon my evidence and there is my comfort I doubt not but hee that hath given mee the evidence will also give me the inheritance I thinke these were the last words shee spake Thus shee is gone to her rest her body to rest as a prisoner of hope till the Resurrection her soule rests in the armes of God I have no more to say to her or of her then that Christ said to the woman in the Gospell Woman goe in peace thy faith hath saved thee FINIS SAINT PAULS TRUMPET OR AN ALARME FOR SLEEPIE CHRISTIANS ISAIAH 17. 3. All yee Inhabitants of the world and dwellers on the earth see yee when he setteth up an Ensigne and when he bloweth a Trumpet heare yee JONAH 1. 6. What meanest thou O sleeper Arise call upon thy God if so bee that God will thinke upon us that wee perish not LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. SAINT PAULS TRVMPET OR AN ALARME FOR SLEEPIE CHRISTIANS SERMON XXVI ROM 13. 11. And that knowing the time that now it is high time to awake out of sleepe THE holy Apostle in this Chapter he delivers a number of precepts and generall rules for sanctification and enforceth them with sundry reasons Among them all the words that I have read they are one principall both Precept and reason enforcing it Considering the season it is time that yee arise from sleepe These few words may be called Saint Pauls Trumpet to rouze the sluggish Christian. They were the occasion of the conversion of that famous instrument S. Austin as hee saith in the eighth booke of his Confessions the last Chapter Hee reports that when the time of his conversion came neere he was in a marvellous great agonie and conflict beset with a number of temptations whereby Satan would still have detained him in the spirituall sleepe he was in being in this marvellous conflict hee could not but goe from his Chamber to his Garden and there hee prostrated himselfe on his face before the Lord and earnestly and ardently called upon God And in his prayer as himselfe records he seemed that he did heare the voyce of a child speake to him Tolle lege Take up the booke and reade Hereupon running backe againe to his studie his booke being open the first place that he cast his eye upon was this verse It is now time considering the season that you awake out of sleepe And saith he with the end of the sentence I found an infused life Hee found in the reading of this sentence as soone as he had read it the life of grace infused into him and his conversion was compleat This place of Scripture hath beene famous in the Church for the conversion of that famous instrument I would to God as wee doe not despaire that the Lord would bestow the same blessing among some of us who not only heare these words read but are now to be expounded in your eares For the understanding of which wee are to enquire of divers things for the meaning of the words First we are to enquire what is here meant by sleepe It is time to awake out of sleepe Secondly what is meant by arising or awaking out of sleepe Thirdly who they be that must arise or wake out of sleepe Fourthly and lastly why the Apostle doth bestow this exhortation upon sleepy persons that cannot heare what he saith For the first of these what is meant by sleepe Sleepe in Scripture is threefold Naturall Morall Spirituall Naturall sleepe is that spoken of Psal. 3. 5. I will lay my selfe downe to sleepe and rise againe This naturall sleepe is the rest and restitution of nature Morall sleepe is naturall death this is the death and dissolution of nature of which the Scripture speaketh Dan. 12. 2. They that sleepe in the dust shall rise againe And Act. 7. ult When Steven had spoken these words hee fell asleepe that is he died Spirituall sleepe it is the sleepe of sinne and securitie this is the death and privation of grace in the soule as the other is the privation of life in the body of this our Text speaketh It is time to arise or awake out of this sleepe the sleepe of sinne and securitie Now the state of sinne and securitie is compared here to the state of sleepe because there are many resemblances and likenesses betweene the state of a sinner and a sleepie man for what effect sleepe hath in the body the same effect hath the sleepe of sinne in the soule I will shew it you in a few instances and so passe it First They that sleepe saith the Apostle sleepe in the night The same that the Apostle aymes at here It is time to awake out of sleepe because the night is past The night is a time to sleepe in So those that sleepe in sinne it is because they are in the night of sinne there is a darknesse the Canopie is spread over them the Sunne of grace and the day of salvation shines not upon them their eyes are closed up in darknesse as it is with a sleepie man Againe when a man goes to sleepe he puts off his cloathes he lies naked exposed to all dangers And when a man is in the sleepe of sinne and securitie he wants his garments to bee cloathed with Christs righteousnesse and holinesse he lies naked exposed and open to all Gods displeasure and all the arrowes of Gods wrath So in Deut. 32. when the Israelites the people of God had made a Calfe Moses came and saw them naked that is destitute of Gods protection and wanting that garment that armour of proofe that righteousnesse that before they had upon them Againe a man naturally layes himselfe downe willingly to sleepe he is willing to take his rest So it is in the sleepe of sinne every naturall man is willing to lay himselfe downe to sleepe in sinne to take his ease and rest in sinne for there is no man but hath free will to sinne though no man hath free will to good And againe as sleep it surprizeth a man suddenly oft-times before he is aware or before he can remember himselfe where hee is or what he is doing so the sleepe of sinne it oft surprizeth a man before he is aware As wee see in the Disciples of Christ themselves Mat. 26. bodily sleepe surprized them even then when they intended to watch and when Christ appointed them to watch but the sleepe of their mindes and foules was much more for that was not a time to sleepe
owne soule Secondly consider when a man sleepes and slumbers in sinne how unfit he is for any Christian dutie and exercise for the maine parts of Godlinesse and Christianitie How unfit is a sleepie man for the actions of life and of his calling and how unfit and unable and indisposed is a man that slepes in sinne to the actions of spirituall life There be some maine parts and branches of our generall Calling to which this sleepe makes us unable The first of them is the exercise of godlinesse the maine thing in the profession of a Christian to exercise himselfe in godlinesse how unfit is a sleepie Christian for this who sees a man that is asleepe that workes in his Calling that can doe any good in it So how can a Christian exercise himselfe in the actions of his generall Calling when he sleepes in his praying in his hearing in his reading if these duties be done coldly what are they worth Actions that are done in a mans sleepe they come to nothing so a man that sleepes in sinne let him doe never so many good actions they are of no value A second maine branch of our Christian Calling is the spirituall combate to fight against our corruptions Now alas how unfit is a sleepie man either to expect or to repell an enemie when he is asleepe hee lies open to all disadvantage Sisera himselfe a strong and noble Captaine was so weake that a silly woman Iael slew him when he was asleepe therefore we know this part of our Christian calling cannot hold as long as wee sleepe in sinne Thirdly another part and maine branch of Christianitie is to expect our Masters returne to waite for the comming of our Lord that we may enjoy that sweet blessednesse that he hath promised and made us expect and waite for now how unfit is a sleepie man to waite for his Masters comming to set things in order Thus we see in these particular maine duties of Christianitie they cannot be performed by men that are asleep therfore we had need to wake our selves if we will either honour God or profit our selves if will be fit to doe service to God or to his Church wee must keepe our selves awake especially in the maine duties of Christianitie Thirdly consider while we sleepe and are secure the enemie never sleepes he is then most watchfull against us We may sleep and thinke we doe well enough to take our ease but Satan sleepes not we have a watchfull enemie to deale with And then he hath some advantage by our sleeping in Mat. 13. in that Parable The enemie sowes tares while men slept hee comes into the field of the heart where the word of God the good seed is sowne and what doth he doe there he sowes a croppe of thornes and they make the heart of a Christian like the field of Solomons sluggard Prov. 24. I passed by the field of the sluggard and it was all thornes c. Thus is the heart that is neglected of a man that is sleepie and secure in sinne When doe robbers and theeves assault the house In the dead time of the night when they may take men at advantage in their first sleepe then they come and breake into the house Shall theeves and burglaries watch at midnight to breake the house and cut mens throates and wilt not thou watch to save thy selfe Further consider as the enemie never sleepes so Gods mercy never sleepes Gods mercie is ever watching over us to doe us good and it watcheth to keepe us watchfull for what should all the mercies of God doe to us but keepe us watchfull Our God that we serve is not as Baal the God of Idolaters perhaps hee is asleepe and must be awaked or hee is chasing his adversaries No no the strength that keepes Israel slumbers not nor sleepes Therefore let not Israel slumber nor sleepe because God watcheth over his children let them watch with him and keepe themselves neere to him Fiftly if this will not move thee then consider as Gods mercie sleepes not so Gods judgements sleepe not That man that sleepes in sinne let him know that Gods judgements sleepe not As Balaam when he was out of the way the Angell watcheth him and catcheth him in this corner and in that corner he could goe into no corner but the Angell with his drawne sword was ready to meet him and to slay him And the Apostle saith of those that were led away by false teachers Their damnation sleepeth not Gods judgements are alway waking thou maist sleepe on both sides in sinne but Gods justice sleepeth not And thou that art the Lords if thou sleepe know that correction and chastisement sleepeth not and they will awake thee thou wert better to awake by slighter meanes To conclude all consider that all of us there is no man upon the earth but we are all going to meet the mortall slâ—…epe of death and if we shall when that meets us have our owne consciences tell us that we have also a spirituall sleepe within us that we carrie a spirituall sleepe to meet that mortall sleepe what a miserable and mournfull state will that be when the heart of a man or woman that is comming to die shall say and speake aloude and witnesse against his Master O thou hast beene a sluggish and sleepie Christian thou hast had good meanes but thou hast not kept thy watch thou wouldest sleepe doe what the exhortations of the Word could thou wouldest be a drowsie Christian Hence it comes to passe that so many when on their death-bed they come to grapple with that mortall sleepe and then conscience proclaimes against them then they crie Oh that I had but one day but one houre more that I might waken and strengthen the things that are readie to die and that it might be better with me then it is But alas now their short day is past and one perpetuall night to come and now it is too late as it proves many times Therefore let not time goe but know that that mournfull day must come upon us we must meet that mortall sleepe Let us labour to shake off spirituall sleepe drowsinesse of spirit and make our peace in the meane time that conscience may witnesse with us and for us at the day of death and judgement Let us labour to be watchfull and desire to be readie for the Lord and to have our accounts readie for him This shall suffice for the words Now for our occasion because this is my first occasion of this kind I must enter with a preface and that is this that as I have ever beene in the course of my ministerie so I shall bee very sparing in the praise of the dead because I know that these exercises are appointed for the instructing of the living and the consolation of those that survive and not for the praise and commemoration of the dead Besides I know and see by daily
of sinne in the cause of it And when we feele sorrow thinke here is a harbinger of death I feele paine in me ere long I must surrender to the stroake of Death And as oft as wee see spectacles of mortalitie to reade a lecture of Death And when we lay our selves downe in our beds thinke of Death And upon all occasions come to the house of mourning and thinke of Death If the Serpents sting bee plucked out a man may handle it hee is shie at the first but after finding it cannot hurt him he feares it not So we have cause to thanke God for death as well as for other things thus farre because hee hath changed the nature of it and made it a sweet passage to another life And then though God take Children or friends or goods or any thing in this world hee will be our exceeding great reward hee will be All in all to us here and hereafter FINIS THE RIGHTEOUS JUDGE OR THE RULE OF IVDGEMENT GEN. 18. 25. Shall not the Iudge of all the world doe right ROM 2. 12. As many as have sinned in the Law shall be judged by the Law LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. THE RIGHTEOUS IVDGE OR THE RVLE OF IVDGEMENT SERMON XXVIII IAM 2. 12. So speake yee and so doe as they that shall bee judgedby the Law of Libertie VPon the like sad occasion I have already handled something out of these words The last thing that I came to was that In the day of judgement God will call both the words and actions of men to account He will bring their words and their actions to judgement not onely their workes 2 Cor. 5. 10. God will bring every worke to judgement and so Eccles. 12. Hee will bring every thing to judgement whether good or evill But besides that hee will bring every word to judgement too even the very vaine words of men of every idle word men shall give account Matth. 12. 36. And the very rash and passionate speeches of men what they speake in passion and repent not of even those passionate speeches that they thought might have easily beene passed by He that cals his brother foole shall be in danger of hell fire Matth. 5. 22. Then much more those evill speeches against God Iude 13. 14. He shall come with thousands of his angells in judgement against all those that have spoken against him They have spoken against God they have reviled him he shall judge them for all their evill and cursed speakings against him saith the Apostle They in fury and madnesse fell to evill and cursed speaking and slighted God and despised him therefore he shall come in great glory with thousands of his Angels to make it appeare that he is more glorious then they thought him to be and he will now stand for the vindicating of his honour and the manifesting of his glory in such a terrible appearance at that day Against all those that speake evill and against all their cursed speakings against him saith the Text evill speaking against God is cursed speaking Because it exposeth a man to a curse it leaves him under a curse that shall appeare at that day to bee just against him so wee see God will bring both words and workes to judgement at that day And the reasons are First because the Law of God binds men in their speeches as well as in their actions I say the Law that shall judge them doth now binde them in their very speeches as well as in their actions You have two commandements expresly taking notice of the words of men The third commandement of the words of men cercerning God he that takes the name of God in vaine he will not hold him guiltlesse And then the ninth commandement of the words of men concerning men Thou shalt not beare false witnesse against thy neighbour Now God that hath made a Law to bind and to order men in the matter of speech certainly he will judge men by that Law You know that Kings and Princes and Parliaments and Kingdomes they make not Lawes in vain but they are the directions wherby the judges proceed in their course of judgement upon malefactours So I say Gods Law it is not in vaine it is not a bare direction onely to us in point of obedience but also the expresse rule whereby Christ himselfe will proceede in matter of judgement Againe secondly there is great reason that words as well as actions should be brought to judgement because God and men are injured by words as well as by actions First concerning God you reade of some Psal. 73. that set their mouthes against God and against heaven Indeede they can doe no more hurt to God then a man that shoots an Arrow at the Sunne can hurt the Sunne by shooting at him but in their intention they set themselves against God in as much as their tongues are set against him And in Levit. 24. 11. The word there translated to blaspheme it is in the originall that the man stabbed God or did pierce God hee offered a kinde of violence to the holy name of God Such sinfull speeches as are forbidden in the third Commandement and doe concerne the name of God or any of his attributes or ordinances any thing that is spoken against them or without due reverence and respect to them they are there sayd to bee a stabbing of God in the Hebrew phrase or a piercing of God a wounding of God doing some violence to God himselfe Now I say when such wrong and injury is done to God shall not God take a time to right himselfe of those that injure him Secondly it is an injury done to men You know it is a common thing in Law to have actions against men for speeches they make speeches actions they make them lyable to the penaltie and censure of the Law for speeches So the Law of God proceeds according to the very speeches of men whereby they have discouraged his servants in any kind at any time in any duty of Religion and course of his worship or whereby they have brought an ill report on it As those spies did upon the Land therefore they might not bee suffered to goe into the Land So I say when men bring an evill report upon the duties of godlinesse they shut themselves out of the kingdome of God So likewise when men make that which is straight become crooked It is sayd of Simon Magus that hee perverted the straight wayes of God that is hee did as much as lay in him to make the straight wayes of God to seeme crooked that as a man that puts a stick in the water though it bee straight when it is put in yet it seemes crooked when it is in So when a man puts colours and shewes upon good actions and courses as if they were folly and indiscretion and unadvised and hypocrisie and vaine or whatsoever is ill this is
but a glasse of a brittle substance all our comforts are of a changeable nature that whereon wee set our affection is taken from us in a moment Thus I have opened these two points now give mee leave to make some use I will spare to speake to you of the occasion of our meeting together for Funerall Sermons are not for the advantage of the dead but for the instruction of the living there are two Uses that I will make of those two propositions I know many more may be produced but I consider the time The first Use is this Since great tryalls may befall great Christians then let us prepare for great tryalls for as much as such kind and degrees of affliction and crosses may befall us There are two things that a man should alwayes provide for one is while wee live to provide for Death the other is while we are in prosperitie to provide for affliction for a change and for this consider two things First our outward condition is but a shadow it hath a naturall aptnesse to change there is not a person that heares mee this day but this may concerne his outward condition Man is borne unto trouble saith Iob as the sparkes flie upward as if trouble were his naturall spheare wherein he is to move Thou canst not assure thy selfe of life no not a moment nor of any of these outward comforts neither canst thou promise thy selfe securitie in any state or condition though thou maist get assurance that God will save thee yet thou canst never get assurance that God will never trie thee wee see that Death enters into many houses of this Citie at this time in one house one hath lost a Father another hath lost a Wife another hath lost a Husband another hath lost a Child another is in sorrow for the losse of a deare friend and therefore wee should provide for a change because the next commission of Death may enter into our houses it is our sinnes that puts our lives upon these conditions our sinnes doe alwayes leave something contrary to our comforts to alter and change our present condition Death takes away our life and plucks away our comfort and dis-inherits us of all these outward things how soone doth Death lay honour in the dust how soone is beautie ecclipsed by deformitie our strength laid down by weaknesse our health overcome by sicknesse our life overtaken by Death all these may ecclipse our comforts these cloudes may soone darken our sunne one thing or other every moment is ready to put out our candle to darken our day to cease our life alas what is life but a shadow What is honour but a blast what are the things we doe so much pride our selves in they are but as Ionahs Gourd which perisheth in a moment and many times the cause of our sorrow and affliction the losse of them a greater griefe then the want of them this staffe on which we leane will soone bee broken a Ship may last for a while but shee will sinke at the last What is the Wise mans verdict of all things under the Sunne hee concludes they are all vanity that is not enough they are nothing but vanity that is not enough neither they are nothing but vanity and vexation of spirit things lesse then nothing then how little is it that wee are to expect from them we should provide for a change not onely our outward condition is thus changeable but our inward condition too our spirituall comfor is changeable though there is stability in the maine yet a Christian meetes with many intermissions Beloved if our condition were not changeable I would hold my tongue from exhorting you to provide for a change Secondly as our our outward condition is cast upon many changes so when these changes doe befall us when they come to strippe us of our comfort verely they will put us to it Thou art mistaken thou thinkest thou canst beare a losse or a crosse it is not so easie a matter to beare the losse of a Childe or a Husband or a Wife or a Father or the losse of a deare friend it is not so easie a thing to beare the losse of an estate as thou thinkest thou shalt find it a hard matter to beare in worldly sorrow wee may seeme to take courage before affliction comes but when affliction and tryalls fall upon us then we are put to it it is with us as with a Shippe when the Sunne doth shine and the Seas are calme and the Wind faire then shee goes on pleasantly in her motion but in a storme all little enough to keepe her steady in our easie dayes in our dayes of peace in our calme estate then wee can hold up our heads well enough but in our losses and crosses wee shall hardly beare up unlesse the Lord doe mightily support us Wee may observe two sorts of persons in the world some are insensible persons who are like the Rocke that nothing can breake it who are so hardened that though God doe scourge them yet they feele it not though God doth threaten them they feare not though Gods hand be already upon them they regard it not a condition not so much now to be checked as to be deplored To such persons it is all one whether God blesse or whether God curse whether hee speake by his Word or by his Rodde it is all one to them they feele nothing nor feare nothing Secondly there is another sort of persons who are sensible persons sensible of Gods love and sensible of Gods anger they know that God is good and wise that hee doth not strike off our comforts from us but upon some speciall cause Now to stay upon God and to yeeld to the Lord It is the Lord let him doe what seemes good unto him God doth not deprive me of such a comfort but hee sees it best for me Beloved it were good to learne this lesson it will cost thee something in a neere tryall to acquit thy selfe by faith to acquit God and to submit to his chastisement to kisse the rodde to judge the sinne to bend the soule to better the life this were an excellent lesson to learne in all our tryalls and afflictions Secondly if great tryalls may befall great Christians and faith is that which will make a man acquit himselfe in great tryals then get faith use faith What faith is I have divers times discovered in this assembly whence it comes from heaven how we may attaine it by the Word and Prayer but to omit these I say get faith labour for this grace of faith if there were no other reason but this it is able to support us in our dayes of tryall it is able to give us comfort in our greatest sorrow this were motive enough to make us labour to get faith the day of tryall being so common and we apt every moment to fall under some tryall or other There be foure
Widow shee is dead while shee liveth even so are all such dead while they live dead in sinnes and trespasses and if so be those that are in this kind dead continue so till the death of the body seize upon them woe woe woe to them upon this followeth an eternall death endlesse easelesse and remedilesse torment upon body and soule for ever Thirdly the Saints have here consolation against the mortalitie and corruption whereto they are subject here in this world wherein their condition is common with the condition of all for that that befalleth one may befall every one in regard of the outward estate and condition All must die Nay further here is consolation against the distresses and afflictions and pressures whereto the Saints are subject above others for their profession sake in this very respect they are hated they are persecuted all that will live godly in Christ Iesus shall suffer persecution and through many afflictions wee must enter into the kingdome of heaven Where is now their comfort surely this that is set before us you heard that naturall men are dead while they live but those that are in Christ doe live while they may seeme to bee dead Ionah lived when he was cast into the Sea swallowed up by a whale and was even as it were in hell so the Saints though swallowed up as wee may say in the tempestuous sea of this world by cruell Whales yet notwithstanding they still live that life that is begun here in this world whereof you heard before And to this purpose the Apostle Saint Paul in 2 Cor. 4. 8 9 10 11 12. sheweth plainly that though they are given up unto death daily for Iesus sake yet they are not destroyed not cleane swallowed up but that they live in Christ and that Christ liveth in them Wee are perplexed but not in despaire persecuted but not forsaken c. And this is it that doth comfort them both the fruition of that life that they have here and their expectation of the accomplishment and fulnesse thereof in the kingdome of heaven Now my brethren this is the rather to be observed of us because of all others the Saints seeme to be most subject to death And the truth is here is matter of admiration in regard of their happinesse that notwithstanding that condition whereto they are subject there is a life they enjoy in this world there is a better life prepared for them hereafter And what can be more desired Life of all things else is most esteemed Men are ready in sicknesse and in other distresses to spend all that they have as the Woman that was troubled with the bloudie issue spent all that shee had upon the Physitians to preserve life to recover health Solomon speaking according to the conceit of men saith that a living Dogge is better than a dead Lyon any life better then a death thus they imagine and Sathan well knew mens account of life when he could say Skin for skin yea all that a man hath will hee give for his life Now if so bee that this temporall life here that is but a flower but a bubble but a blast but a breath yea that life that in the shortnesse thereof is subject to so much perplexitie as it is be notwithstanding so highly esteemed what is the life here promised that while here in the enjoying in regard of the first fruits thereof is accompanied with such a peace as passeth understanding accompanied with the very joy of the Holy Ghost and in the consummation thereof such contentment such glory as the tongue of man cannot expresse the mind of man cannot conceive It is noted of the Apostle Saint Paul when he was caught up to the third heaven and saw but a glimpse of this life he did there see they are his owne words unutterable matter things that cannot bee exprest And therefore in this respect he saith and that which he saith may be most fitly applyed to this the things which eye hath not seene nor eare heard neither hath entred into the heart of man are such as God hath prepared for them that love him This is that Life which we are so to consider of as it may make us say with the Apostle I account that the sufferings of this present time are not worthy to bee compared with the glory which shall be revealed in us for our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of glory It will be here said whence commeth this or what may bee the ground thereof My Text telleth you It is stiled here Grace of Life Neither will I here insist upon the divers acceptations of grace as it is in man as it is Gratis data or as it is in God as it is Gratis faciens making us accepted with himselfe It is more cleare then need to be proved that eternall life it commeth from divine grace Grace is the ground of it Being justified by grace saith the Apostle and againe by Grace you are saved And indeed all things that bring us thereto are in the Scriptures attributed to Grace And needs must it be so For First out of God there can be nothing done to move him to doe this or that as if it should be done for our sakes either meriting or procuring of it Hee is independant and we are depending upon him and whatsoever wee have is out of our selves and commeth from him Againe in Man there can be nothing What is there in man but miserie whatsoever man had or hath if there be any good thing he hath it from this fountaine of goodnesse all our sufficiencie is of God And this is briefly to be noted against that proud and arrogant position of our Adversaries concerning the merit of mans workes as if man by any thing in him could merit or deserve this life it is not the merit of life but the grace of life Surely they know not God they know not his infinitenesse his all-sufficiencie they know not man his emptinesse his impotencie his vilenesse his cursednesse they know not this life they know not the reward the excellencie of it the disproportion betweene any thing that man can doe and this life that is thus graciously bestowed that have such a conceit Let them therefore passe with their foolish opinion For our owne parts it affordeth to us another ground of comfort and that in regard of our unworthinesse for as we are creatures we are lesse then the least of Gods mercies but as we are mortall creatures dust and ashes much more unworthy of any favour but as we are sinfull creatures having provoked the justice of God most most unworthy of any grace of any life most worthy of all judgements and vengeance of eternall death and damnation Where is now our hope what ground shall wee have that have nothing in
from all both former and following miseries and that is this If in the time of our life here our being subject to corruption and sinne hath seemed unto us the greatest burden and bondage They which have groaned and mourned under their owne naturall corruptions as it were under some heavy and tyrannous yoke or as the Israelites mourned under their Egyptian Task-masters to them only shall the day of death be a day of freedome If sinne be not a burden to thee if thou dost not many times lament and even mourne to thinke how thou art carried captive unto evill if thou dost not with griefe feele how thou art clogged with corruption and hindred by it from doing the good which thou shouldest certainly death will bee to thee the beginning of thy thraldome and after it thou shalt be a perpetuall bond-slave unto Sathan in the kingdome of eternall darknesse Marke this all yee that take delight in evill to whom it is a pastime to doe wickedly and who seeke rather how to satisfie then how to suppresse your owne corruptions who repute it a kind of happinesse to follow the swinge of your owne Iusts and to have libertie to doe as your owne hearts doe lead you when you dye this shall be your reward even a most miserable and endlesse captivity under Sathan him have you served in the lusts of sinne while yee lived his slaves shall you be without hope of releasement world without end This is the right Application of this Doctrine death is a day of enlargement to the godly it is a dismission The next particular is that it is a dismission accompanied with peace the lesson we are taught hence is that The servants of God have at their going out of the world a comfortable quiet and peaceable departure Thus Simeon here hee prayed for no other thing but that his end might be as the end of the Righteous is ever wont to bee even a departure hence in peace Hence is that generall rule of the Psalmist Marke the perfect man and behold the upright man for the end of that man is peace Agreeable whereunto is that of Solomon that the righteous hath hope in his death And memorable to this purpose is that which is storied of old father Iacob shewing unto us the quiet end of the Righteous Hee gathered up his feet into the bed and so gave up the Ghost It was the blessing promised to Abraham that he should goe to his fathers in peace And the same was made to good Iosias There is a twofold reason hereof First the assurance which they have of the favour of God in Christ. This must needs breed quietnesse when I am perswaded in my soule and conscience that all cause of danger after death is removed and that God is and will be gracious unto mee in his Sonne What cause of feare is here left what occasion of perplexitie If any man shall doubt whether the servants of God have this assurance I prove it thus that all of them first or last have it in some good measure If any man saith the Apostle have not the Spirit of Christ hee is none of his Hence it necessarily followes that all that are Christs have the Spirit of Christ but now the office of the Spirit is to beare witnesse with our spirit So that all that are the Lords as they are endued with Gods Spirit so they feele this Spirit bearing witnesse to their soules of this Adoption Secondly the comfortable Testimonie of their owne consciences touching their former care to glorifie God by a Religious and godly conversation Hence came Saint Pauls peace I have saith he fought the good fight I have kept the faith Therefore I am sure there is laid up for mee a Crowne of life Hence Hezekiahs I have walked before thee oh Lord in truth and with a perfect heart Not that they doe ground their hope upon the desert of their fore-ranne courses but because they know good workes to bee the way and doe understand by the Scripture that a holy life here is the first fruits of a glorified life hereafter Thus we see the truth of this point and the reasons upon which it is grounded Now here some may object first Wee see many worthy men that have made a great and an extraordinary profession of Religion in their lives and which have also carried themselves unblameably yet to give appearance of much angiush and perplexitie and even of a kind of despaire in their death How can wee say then that all good and holy persons have a peaceable departure I answer first Wee ought to remember the Rule our Saviour gives not to judge according to the outward appearance It is a very weake argument to say that this or that man dyeth without peace because to the standers by hee makes not shew of peace Certaine it is that as a man may have peace with God and yet himselfe for a time by reason of some tentation not feele it so a man being sicke or going out of the world may feele it and yet others that behold him cannot perceive it Secondly wee must know that these outward unquietnesses which doe many times accompany sicknesse doe happen as well and as ordinarily to good men as to the most wicked such as are ravings idle-talkings and strange accidents in the body in this sence all things come alike to all God hath made no promise in Scripture that those that serve him shall be freed in their deaths from violent sicknesses Therefore these things must not bee thought to be any abridgement of their peace Thirdly wee must consider that with the best servants of God Sathan is most busie when his end is neerest and when hee is as it were out of all hope of prevailing The red Dragon in the Revelation had greatest wrath when he knew his time to bee short When the evill Spirit was commanded once to come out of the child then it rent him sore Now these temptations though for the time they be very violent and extreme so that the party may hapily utter out some words and speeches of dispaire yet be they no finall prejudice to the inward peace Interrupt they may but utterly quench it they cannot because the power of God is made perfect through weaknesse And so even in death Sathan receives the greatest foile when hee thinkes to get the greatest victorie Thus then I answer in one word The peace of Gods servants at death is not ever in the like measure felt by them but yet it never dieth in them they which behold their death doe not alwayes see it yet they themselves sooner or later are sure sweetly and secretly to feele the same My reason for my assertion is grounded first upon that of the Apostle God commands light to shine out of darknesse Hee brings his servants to Heaven by the gates of
milke and honey The like deliverance the Lord hath wrought for thee therefore bee thankfull and make thy thankfull acknowledgement with the Psalmist Psal. 115. Not unto us but to thy Name give the glorie And then desire God as he hath by his mercie brought thee to the Kingdome of grace so by his power to preserve thee to the Kingdome of glorie And desire Christ as he by his quickning Spirit hath made thee partakers of the first Resurrection to the life of grace so to make thee partaker of the second to the life of glorie FINIS DEATH IN BIRTH OR THE FRUITE OF EVES TRANSGRESSION GEN. 3. 16. Vnto the woman hee said I will greatly multiply thy sorrow and thy conception In sorrow thou shalt bring forth children REVEL 12. 2. And shee being with child cryed travailing in birth and pained to be delivered LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. DEATH IN BIRTH OR THE FRVITE OF EVES TRANSGRESSION SERMON XXXVI GEN. 35. 19. And Rachell died IT is a statute law of God that all both men and women must die The causes for which it pleased Almightie God to leave the bodies even of his dearest children under the power of Death to be returned to dust are many First for the manifesting his truth according to that ancient threatning mentioned Genesis 3. 19. Dust thou art and to dust thou shalt returne Secondly for the manifestation of his power that by death hee may translate his chosen servants to life Sinne it was that brought Death into the world and God will shew his strength in this that Death shall be the utter abolishment even of that very thing which brought it first upon us and made us all lyable to it If there had not beene Sinne there should not have beene Death and now God will that in those that are his the Kingdome and being of sinne shall utterly be destroyed the head of Goliah shall be cut off with his owne sword and sinne shall bee extinguished by that which it selfe first procured Thirdly God subjects his children to this course that by it they may the better conceive what inestimable benefit they reape by Jesus Christ. When they doe thinke upon death as it is an enemie they cannot chuse but feare it Nature affecting a continuation and preservation of it selfe cannot chuse but loath and abhorre it Now then if Death being changed be so fearefull well may wee conclude that it would have exceeded in terrour if it had continued as at the first it was that is a gate and passage to everlasting torment in hell fire If the very sight of the Serpent afright us now the sting is out what would it have done if the sting had still remained Hereby then Almighty God would have us learne how deepely we stand ingaged to him for his mercie who by his Sonne Jesus Christ hath freed us from so great miserie Lastly the law of Death seizeth upon the very elect children of God that they may bee thereby made conformable to their head Christ Hee was as the wheat-corne which except it fall into the ground and die abideth alone Death was his passage the same must bee ours also The way of the tree of life is kept with the blade of a sword shaken under the stroake whereof we must first come before wee can hope for any entrance into Paradise as we see here it is sayd of Rachel she dyed And Rachel dyed I will not stand upon any division of the words but will God willing unite them together at this time in this discourse I conceive it is not altogether impertinent in the handling of these words of my Text to shew you the occasion of Rachels death what shee was and for what shee stands recorded in the sacred Scriptures Rachel was one of Labans Daughters and one of the Wives of Iacob Questionlesse shee was a good woman though in somethings faulty But the imperfections of the holy people of those times are neither to bee blazed abroad as though wee tooke pleasure in discovering their shame nor to bee followed neither as though by their doing this or that were a sufficient plea for us that were to draw bloud not milke out of the breasts of the sacred Scriptures and is a thing which for my own perticular were the cause never so just I doe from my soule abhorre and detest First of all then shee is recorded to have beene fruitfull by whom Iacob had two sonnes Ioseph and Benjamin and by her and Leah his other wife God accomplished his promise that Hee made to Abraham that his seed should be as the starres of Heaven which teacheth us that The fruitfulnesse of the wife is to bee reckoned as a blessing and to bee earnestly sought by prayer from Almighty God It is that blessing which God promiseth to the man that feares him and puts his trust in him That his Wife should bee as a fruitfull Vine and his Children they shall stand as Olive branches round about his table Psal. 128. 3. And in the precedent Psalme Loe Children are an heritage from the Lord and the fruite of the wombe are his reward happie is the man that hath his quiver full of them In former times barrennesse was accounted for a shame and reproach When God would punish Abimilech about Abraham and Sarah his Wife it is sayd that hee closed up all the wombes in the house of Abimilech Gen. 20. 18. And when God would blesse Iobs last dayes more than his first hee gave him seven sonnes and three daughters as an addition to his happinesse and as so many emblems of his grace and favour towards him In the rehearsing of the lives of the Fathers before the Flood you shall finde especially in Gen. 5. sundrie times thus such and such a one lived so many yeares and begate sonnes and daughters What was the blessing upon the first couple was it not this bee fruitfull and multiply Gen. 1. 28. What blessing gave the friends of Rebecka at her departure was it not this bee the mother of thousands and millions Gen. 24. 60. What was the manner of Gods blessing the Iewes after their returne from the captivity was it not this that their streets should be full of boyes and girles Zech. 8. 5. This being so it may serve for a two fold Use First it discovers the wretchednesse of their fault who grudge and repine at the increase of children as a burthen Some there are that prescribe to God how many children hee should bestow upon them and would set him downe a stint that they would not by any meanes have him exceed which argues a most miserable and a most faithlesse minde For whence is this feare of increase before it come and whence is this repining at it when it is come but from some distrustfull opinion or other that they conceive either of their inabilitie to maintaine them c Let me say
shee desired him to be a carefull Father over them all shee prayed to God devoutly to send a blessing both upon him and them Much shee could not then speake because of her paines that now began still to increase upon her When shee was in the extremitie of her labour he being absent as it was fitting she sent downe to him to desire him to pray to God on her behalfe that he would ease her of those grievous paines and preserve her in the great paine and perill of Child-birth The propitious God it seemed heard him and granted his request for presently to the thinking of the standers by shee was well delivered Not satisfied with this having received so great a blessing from God shee sent downe againe to desire him to give God thankes for her safe deliverie But God that had determined to take out of this miserable life quickly turned that hope of the standers by into a feare and suddenly shee changed which perceiving as long as shee was able to speake shee cried Lord Jesus have mercy on my soule Lord have mercie on mee Lord pitty mee poore miserable wretch and when she could not speake shee held up her hands to heaven as desirous to make her peace with that God whom shee knew shee had highly offended I make no question but God hath translated her from the valley of teares to the Mount Sion of blessednesse whether God of his infinite mercie bring us all FINIS THE DEATH OF SINNE AND LIFE OF GRACE EPHES. 2. 1. And you hath hee quickned that were dead in Sinnes and Trespasses LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. THE DEATH OF SINNE AND LIFE OF GRACE SERMON XXXVII ROM 6. 11. Likewise reckon ye also your selves to bee dead unto sinne but alive unto God through Iesus Christ our Lord. THe intent of this Chapter is to take off an abuse of the Doctrine of the Gospell which publisheth the free Grace of God to great sinners The Apostle had sayd in the latter end of the 20. verse of the former Chapter where sinne abounded Grace did much more abound From hence some did inferre that therefore under the Gospell they might take liberty to sinne the more their sinnes were and the greater they were the more they should occasion God to manifest his abundant Grace upon them This the Apostle answers in this Chapter and he answers it two waies First by way of detestation Secondly by way of confutation By way of detestation in the first verse and part of the second What shall we say then shall we continue in sinne that Grace may abound God forbid Secondly by way of confutation the argument whereby hee confutes it is by a necessarie consequence of our justification that is our sanctification these are so inseperably united together all that are justified are sanctified And upon this ground the Apostle frames two arguments to confute this errour taken from the two parts of sanctification The first is from our mortification from the third verse to the end of the seventh and the argument runnes thus Those that are dead to sinne cannot sinne that Grace may abound but all that are in Christ are dead to sinne therefore they cannot sinne that Grace may abound Now that all that are in Christ are dead to sinne he proves by their union with Christ testified in Baptisme and by the effect of that union which is conformitie to Christ that as Christ was dead for sinne so they are dead to sinne The second argument is taken from the second part of our sanctification which is our quickning to a new life and that he handles in the 8. 9. 10. verses and that argument runnes thus Those that are quickned by Christ to newnesse of life cannot sin that Grace may abound but all that are in Christ are quickned by Christ to newnesse of life therefore they cannot sinne that Grace may abound That all that are in Christ are quickned to newnesse of life he proves in verse 8. If we be dead with Christ we beleeve that we shall live with him still by our union with Christ whereby there comes a conformity to Christ in his resurrection as well as in his death And from these premises hee inferres by way of application the conclusion that is here in the words of the Text I have now read to you likewise reckon ye also your selves dead unto sinne but alive to God through Iesus Christ our Lord. As if he should say doe not rest your selves satisfied in the bare knowledge of these things in the discourse of them in generall but bring them to particular application make the case your owne what wee say of death to sinne and of newnesse of life wee speake to you if ye be in Christ therefore you must make account of it to bee your case likewise reckon ye your selves dead to sinne but alive to God through Iesus Christ our Lord. We see now the coherence of the words with those that goe before and the maine intent and scope of the Apostle in the Chapter wherein we might note divers things The first is out of the very connexion that by vertue of the union of beleevers with Christ there is in them a conformitie to Christ. They are made like unto him he had sayd before that Christ dyed and rose againe likewise reckon ye your selves like him in this Every one that is in Christ is conformable to Christ and made like him Then againe secondly wee might note hence this also that Rectified and sanctified reason ever concludes to God and for God Reckon yee make account conclude this so the word signifieth reason thus conclude thus as it is used Rom. 3. 28. Wee conclude saith the Apostle where the same word is used That a man is justified by Faith without the workes of the Law So conclude this rest on this conclusion do not make it a matter of conjecture and opinion onely but when you consider things wisely when you weigh things seriously you shall see great reason to inferre those things from these premisses that God would have you inferre Therefore whatsoever reasoning is against the Word whatsoever disputes the mindes of men uphold against any truth in Scripture it is but the reasoning of corrupt reason If reason were sanctified it would conclude as 2 Cor. 5. We judge if one dyed for all then they that live should not live to themselves but to him that dyed for them When men come to deale judiciously and advisedly when they come to conclude of things wisely they will conclude then that what use the Word and the Gospell would have them make of any truth that they will make of it Likewise reckon ye judge thus Thirdly we might note hence thus much also that The best and most profitable knowledge of the Scriptures is in applying it to a mans owne case and person and condition Reckon ye also your selves saith the Apostle make account of thus much that
this is a truth concernes you in particular Judge your selves so farre profited by the Word you heare as you can make good application of it to your owne estate and condition Whensoever men come to heare the Word they come to heare somewhat that concernes themselves therefore whatsoever wee say befalls them that are in Christ apply it your selves and make account this is my case if I bee in Christ. Fourthly hence we might note thus much also that When a man is in Christ there is a reall change There is an evident change from what hee was before hee was in Christ. For so the Apostle reasons now you are in Christ there is such a change as from death to life there is a mervellous great change in you If there bee not this change in you neither are you in Christ and all the hopes you build on of being in Christ they are without a foundation they are upon an imaginarie Christ not upon Christ that is yours indeed If you bee in Christ let it appeare in a change let us see how you are changed since you were in Christ from that you were before for this make account of conclude thus much for your selves that all that are in Christ are changed But fiftly and lastly hee expresseth wherein this change consisteth and hee makes choice of such termes as are most acquisite and fit for his purpose He would expresse this spirituall change and marke what expressions hee useth to manifest it by no lesse then life and death There is such a change when you are once in Christ from what you were before as there is between a man that was dead and is now alive or a man that was alive and is now dead and this is that that I will insist now upon wherein note these particulars First the Analogie and proportion the aptnesse and fitnesse of the termes wherein the Apostle expresseth the spirituall change of those that are in Christ how fitly they may be sayd to be dead and alive Secondly it is observeable in what order the Apostle expresseth these first dead and then alive Make account that the worke of Grace in the effectuall change in your hearts it proceeds in this order First you are dead and then alive dead to sin first and then alive to God Thirdly note the certaine connexion of these two together so there is not onely a certainty in the object but a certainty in the subject too not only a certaintie that those that are in Christ shall live but it is certaine to you make account of this make this conclusion for your selves build on it know it for your selves as he sayd to Iob it is certaine if you be in Christ you are dead with Christ and you shall live with Christ make account of this Lastly the efficient cause of this great change exprest in these termes it is Iesus Christ our Lord make account of this if you be in Christ there comes a vertue from Christ an effectuall working of Christ by his spirit in your hearts such a powerfull worke as will conforme you to Christ dead and to Christ risen that you shall be dead to sinne and alive to God not by any strength in your selves or any excellent endowment in your owne natures not by any naturall inclination and abilitie but through the vertue and power of Iesus Christ our Lord working in you Thus you have the Text opened Wee will speake first of the Analogie and proportion the agreement betweene the metaphors here used and the things exprest by them That which the Apostle would expresse is that there is a marvellous spirituall reall change in all those that are in Christ from what they were before Now let us see how fitly it is exprest in these words that he sayth you are dead to sinne and alive to God that hee choseth to expresse it by life and death Had it not beene fit to have sayd thus much you are changed in your dispositions in your inclinations in your intentions in your actions you are changed in your conversations you are other kind of men in the inclination of your hearts you bring forth other fruit you lead other lives then you were wont to doe But hee expresseth it here yet more fully that is by that that includes all these and if there be any thing more may be added it includes that too yee are dead and alive Then we will consider First generally how death and life expresse the state of them that are in Christ. Secondly consider them in their particular application how death expresseth the first part of a mans change in sanctification and life the second part First wee take them in generall and let this bee the point that A man that is indeed effectually changed by vertue of his union with Christ hee hath such a change wrought in him as in a dead and living man as in life or in death Now first take it in generall you know life and death they imply first a generall change when a man is alive or when a man is dead there is not a change in some part onely but in the whole So it is here when a man is effectually changed from what he was by vertue of his union with Christ. A member may bee dead and yet neverthelesse the man alive but if the man be dead there is a general change that goes throughout it possesseth every part every member so that now there is no member of him but death rules in it then hee is a dead man So it is in this when a man is dead spiritually there is not a change in some particular actions onely in some particular opinions onely there is not an alteration of some of his old customes onely but it is a generall change so it goes through the whole man It is a change in the understanding he judgeth things otherwise then hee was wont to doe And there is a change in the will the inclination of it is to other objects then he was wont to bee inclined to And thence there is a change in his intentions he propounds other ends to himselfe then he was wont So there is a change in respect of the whole the Word is the rule of all a mans actions There is a change from particular evills from one as well as another that when any thing is discovered to him to bee a sinne to bee a transgression of the rule hee is turned from it So likewise when any thing is discovered to him to be a dutie agreeable to the rule according to the will of God revealed in his Word hee is a vessell of honour prepared for it and that is it the Apostle especially means when he compares them to vessells and he describes them thus they are vessells of honour fit for the service of their Master prepared for every good worke So that now as the Apostle sayth there remaineth no more conscience of sinne That is
have leaves upon it and though for the present all the fruit that is on it be not quite shooke off yet now the tree is said to be dead because there is a blow given at the roote whereupon it will wither and certainly die So a man is said to be dead when hee hath a deadly wound given him though hee be not now dead though hee may stirre and live after and perhaps doe some hurt to him that wounded him yet hee is dead because hee is irrecoverably wounded every one that lookes on him will say hee is dead So as soone as a man is in Christ by vertue of his union with Christ there is such a blow given to the roote of sinne not in the judgement only but in the affections also so as it never recovers its strength againe to bring forth fruite in that abundance as before and it alway withers and decayes more and more till it be quite removed Now as it is in this case with a tree will you know when it is dead take it in the Spring All the trees in Winter seeme to bee dead but come in the Spring and in Summer and then if a man see there are no leaves if hee see no fruite upon the tree now hee concludes it is dead indeed because it brings not forth fruit in the season of fruit So take a man when there is an occasion an opportunitie to turne to folly when upon deliberation and judgement he may consider of that opportunitie to mannage it for the service of sinne it will appeare now if hee be dead hee will not in such an occasion yeeld but at such a time especially resist sinne at such a time hee will not bring forth the fruit of sinne Looke what the Spring is to the tree that is occasion to the sinfulnesse of mans heart Indeed when sinne takes a man upon disadvantage upon unequall termes that he deliberates not and considers not what hee is doing as David saith I said in my hast then many times sinne prevailes and bindes him as a theefe doth the master of the house hand and foot yet neverthelesse when he well weighes and considers things at such a time it will appeare that sinne is dead Thus you see how fitly the termes hold to expresse the change of a Christian his judgement is right hee condemnes sinne as death in the purpose and covenant of his heart whereby hee is bound to God he disposeth it from its dominion and rule that what it doth now is as a theefe by stealth that surprizeth a man in his sleepe And it hath its deadly wound whereupon it withers and decayes and at last in the sight of all men and at such a time when if there were any life it would appeare at such a time it shall appeare that sinne is dead Thus you see the first expression opened the change from sinne by death you are dead to sinne Now take the second expression you are alive to God that expresseth the second part of sanctification that is the quickning of a man to newnesse of life It is with thee now as with one that was dead and is alive there is such a change in thee And how is this expressed by life Thus in three respects this change is fitly expressed by life The first is this you know life it consists in the union of a man with the principle of life when there is a union betweene the body and the soule here is life Now though there are bodyes and spirits yet the bodyes live not by those spirits except they be united with them therefore when the soule is separated from the body the body dyes and the man is said no more to be alive so here in this sence when there is a union betweene the soule of a man and the principle of spirituall life then there is that change wrought whence hee is said to bee alive Now the principle of spirituall life is only Christ so you see here in the Text you are alive to God through our Lord Iesus Christ when there is a union betweene Christ and you And how is that It is by an influence from Christ into the soule and that is the mightie worke of the Spirit of God as you see Ioh. 6. 63. It is the Spirit that quickneth saith our Saviour The great worke that is wrought by the Spirit in quickning a man is the worke of Faith Now I live saith the Apostle by faith in the Sonne of God that died for mee Gal. 2. 20. Now when there is such a union betweene Christ and a man then he lives there is such a change in him as there is in life Therefore beloved this change is not in any that professe the knowledge of Christ and have not yet union with Christ. It is not enough that a man be called a Christian it is not enough that a man professe that hee hopes to be saved by Christ It is not enough that a man goe on in some externall actions as other Christians doe unlesse that he doth and that he is in any spirituall action it be by vertue of his union with Christ that it be by life received from him by a quickning vertue flowing from him to every member that is exprest Ioh. 15. 9. by the branches in the Vine they are quickned by union in the Vine cut the branches from the Vine and they die and wither So it is with men let them be in the Lords Vineyard yet if they be not united with this Vine Christ they are but dead men dead in trespasses and sinnes Ephes. 2. 1. that is the first Secondly this change is exprest by life in another respect for looke as in life there is not only an union with the principle of life but besides that there are those living actions and operations that naturally flow from that union in every living creature so in spirituall life there are spirituall actions and operations that flow from every man that is thus united to Christ. As every thing is in being so it is in working take a naturall man he doth naturall actions by vertue of a naturall life Take a worldly man he doth live as a man may say in worldly actions by vertue of that worldly principle that is in him So take a spirituall man what is the reason hee delights in spirituall things His delight is in the law of the Lord as David saith and in that Law hee meditates day and night What is the reason his delight is in the Saints and the more spirituall any one is the more he delights in them the reason is this because he lives a spirituall life therefore he doth actions agreeable to that principle with which hee is united therefore by this you shall know it Thirdly there are certaine properties in life that hold in this too and we will instance but in two First wheresoever there is life there is a
all the actions of men it were an endlesse worke where wee finde dead workes wee conclude there is a dead man when men doe the things that are the actions of a man spiritually dead we conclude they are spiritually dead the Holy Ghost sayth so for they are dead in trespasses and sinnes therefore now let us come a little closer There are abundance that perswade themselves that they are alive therefore a little try your life by your death to sinne What are your opinions and judgements concerning your owne wayes those things that the Word of God condemnes for evill those things that out of the Word are preached to you day lie by way of reproofe of sinne that are spoken to you by Christian friends by way of admonition to bring you out of your sinnes how doe you take them and digest them are they pleasing to you because they tend to the killing of sinne or are they distastefull because they give you not rest in your sinnes What doe you judge sinne worthy to live and your selves not dead the while It is a note of a man that is alive in sin that hates reproofe that hates him that reproveth in the gate hee that hates him that reproves his ill workes hee is not dead to sinne for hee doth not judge his sinne worthy to die Againe come to your affections what is it you delight in When a man lookes upon a thing that is dead if it be indeed dead the sight of it is terrible and gastly and troublesome to him When Sara was dead though Abraham loved her deare in her life remove my dead out of my sight If sinne in thee bee as a dead thing how doest thou looke upon it dost thou looke upon it as a thing that thou art afraid of as a thing that thou art the worse when thou seest it When the objects and occasions of sinne are presented to you how stand you affected then all that are dead in sin take thought to fulfill the lusts of the flesh as the Apostle sayth they delight in it sinne is sweet to them as Iob sayth but if on the otherside you looke on it with indignation loathing and detesting and abhorring sinne and your selves for sinne then it is a comfortable signe of your death to sinne Againe when you doe looke on it doe you looke upon it as a ruler or as an enemie for there is a great deale of difference A theife may come into the house as well as the Master of the house but they come not with the like authoritie nor with the like acceptance the theife comes but you know all the house sets against him and never rest till they cast him out and if they want strength they cry for helpe but the Master of the house comes in and then all the servants are in their places to doe him service all take care to please him and give him content How entertaine you the motions of sinne looke upon your former wayes upon your former customes and vanities looke upon your wonted course of ill and consider now whether there bee an endeavour to satisfie the sinfull inclination of your hearts or is there a striving and using all meanes to be rid of it Do you make this your question to the Ministers you converse with to the Christian friends with whom you consult in this case how to be rid of such a corruption how to get such a sinne purged out Is this the matter of your prayer to God doe you crie to Heaven for helpe to get out this theife that is stollen into your hearts this traytour that conspires against the glorie of God this rebell that maintaines a fight against the kingdome of Christ doe you so looke on it It is a signe you are dead to sinne or else sinne is alive in you and you are dead in sinne Thirdly and lastly consider your actions consider your conversation doth sinne get strength or is it weakened For know that this is not the mortification of sinne that a man be never troubled with it more that hee never heare more of it that hee be never more troubled with the motions of sinne no As a man that hath a deadly wound given him it may bee hee more fiercely sets on him that gave him the deadly blow then ever before yet he falls dead at his feet after so it is with the motions of sinne thinke not when sin is dead by vertue of our union with Christ that we shall not bee tempted any more to sinne that you shall not have sinne any more in you no it will bee in you and molest you But what fruit doe you bring forth What actions doe you what strength hath sinne all the strife it hath is but to disquiet and disturbe you not to rule and command you as it was wont to doe It is a signe that sinne is dead naturally by way of incoation it will die in the end you shall heare no more of it at the last and though it a great while disturbe you and disquiet you yet this is your comfort you are disturbed and you maintaine Gods quarrell against your corruptions and fight against it it is a signe it hath a deadly blow Therefore let every one consider his estate let no man denie himselfe his owne portion let him that is dead in sinne know that hee is dead and the wretchednesse of that condition eternall death begins in that death And let him that is dead to sinne know that hee is alive to God and is among those that live in Christ and shall be saved A word of exhortation and so I conclude Doth this testifie our life in Christ that wee are dead to sinne Then as you hope for any comfort or privilege or advantage by Christ labour to make this good to your soules and labour to secure this evidence more and more that you are dead to sinne There are none that heares mee this day but they professe they hope to bee saved by Christ and they looke for no other name under Heaven to bee saved by but the name of Jesus It is certain but who will Christ save they are such as whom hee sanctifies and will hee sanctifie such as by union with him are dead to sinne and alive to God Then I beseech you make this good to your selves strive more and more to kill sinne take this as a quickning argument that you are in Christ and therefore you must bee conformable to Christ. Sayth the Apostle Hee bore our sinnes in his bodie on the Tree 1 Pet. 2. 24. that wee might be dead to sinne and live to righteousnesse Why did Christ beare your sinnes in his bodie upon the Tree but for this very end that as hee dyed for sinne you might dye to sinne Now that wee may perswade you know that it is upon speciall ground you lose nothing but get much by it the more you dye to sin the lesse you lose by it First you
shall not lose any thing that is comfortable and good you shall not lose life by it nay indeed the more you sinne the more you die every sinne is deadly and mortall every sin tends to your destruction to the taking away of life this is certaine Therefore looke as a man when hee is in a mortall dangerous disease that every man concludes if the disease prevaile hee will dye nay it hath so farre prevailed that it will bee the death of him you need no more to perswade him to spend all his estate upon Physitians to cure that disease Now the sinnes that you cannot endure should bee reproved that you cannot abide to reforme they will be death in the end your eternall death therfore labour especially against them When wee diswade you from sinne and perswade you to purge out sinne wee perswade you to your cure to bee free from your disease to be free from that that will end in death You shall not lose any rest and peace by it the more you mortifie sinne the more rest and peace you shall have nay the more sinne rules the lesse rest and peace There is no peace to the wicked but they are as the troubled waves of the Sea that alway foame and cast up myre and dirt as the Prophet speakes such is the restlesse agitation of a man that goes on in sinne he is ever restlesse and unquiet Would you have peace and quiet get out sinne that hinders all peace and quiet Againe you shall not lose outward good things not credite and name and esteeme Nay what dishonours you and exposeth you to reproach and shame and obliquie is it not sinne For what is it that men are evill spoken of is it not for this and that particular evill Doe you love your name avoide sinne sinne will end in shame it is the issue the fruit of it God will give you honour with his servants nay even in the hearts of the wicked You know the more men strive to mortifie their sinnes the more the world reprocheth them ordinarily but wee must not judge what men doe in their jollitie and in their passion but what themselves doe when they are upon the wracke of a troubled conscience upon their death-bed oh then if they might die the death of the righteous oh then they would they had lived the life of the righteous or any thing then if they had beene like such a one whom they scorned This gained esteme of Iohn in Herods heart Againe you shall not lose your wealth your estate all losses of estate that are judgements and punishments they are but the fruits of sinne you shall keepe your estate and keepe it with comfort as farre as it is good for you your sinnes provoke God even to curse your blessings You shall not lose your pleasure if you part with sinne nay you shall gaine pleasures All sorrow and griefe of heart and disquiet of spirit that ariseth from terrour of conscience are they not hence because of sinne Would you have joy and pleasure unspeakable and glorious part from sinne that is the cause of sorrow When wee bid you part with sinne we speake to you to part with a needlesse thing it is a superfluitie as well as hurtfull superfluitie of malice what need one sinne in the world cannot you live and be happy without it cannot you live comfortably and die blessedly without sinne Nay is it not that that hinders your blessednesse and happinesse The Angels in heaven they are blessed because they are without sinne but those of them that sinned they are reserved in chaines of darknesse to the judgement of the great day Adam in Paradise in the state of innocencie he was blessed he was without sinne but as soone as he sinned hee was cast out of Paradise and a Cherubin set with a flaming sword to keepe the way of the Tree of life that man should not come at it You your selves the best comfort the best peace the best evidences you have are those that doe arise from your hatred of sinne Therefore doe but consider how needlesse a thing it is Can you got any thing by it can you live a day longer or an houre more happy can you be a whit better by it If you could enjoy any present good by sinne there were somewhat to bee pleaded but what is it you get a little wealth by unrighteousnesse is it gaine Iob saith their belly shall be filled with gravell If a man fill his belly with gravell what hath hee gotten by it you will get that that you must cast up againe you get that that one day you will wish you had never knowne as Israell when they turned to God they should say of their garments of silver and gold that they had made for their Idols Get you hence So every worldly man that raiseth his estate by unrighteous meanes the time will come that hee shall wish all the money that he hath gotten were in the bottome of the Sea that he had never knowne what a penney or a house or apparell had meant that he hath gotten or made or appropriate to himselfe by any unrighteousnesse whatsoever What use is there of it And will you lose your soules for that that is nothing and will you lose heaven for that that is needlesse and eternall happinesse for that that will not doe you a moment of time not a little present good not a little present ease not a little present comfort But lastly the great benefit that redounds by it that is spoken of in the Text it is that you shall live and live to God The more you die to finne the more you shall live to God through Jesus Christ. Now wee come upon a strong motive to perswade you to set more heartily against those evils that are daily reproved the more you die to them the more you shall live to God Suppose the worke of repentance be a hard taske suppose it should be somewhat painfull suppose it bee something that vexe and disquiet the naturall spirit of man as there is paine in repentance and mortification of sinne yet neverthelesse if you may get eternall life by it is it not worth the while Consider what you doe for naturall life suppose a member of the body bee gangrened that it is in danger to bee spread over the whole body and the taking away of naturall life the losse of a hand and the losse of any member though it bee never so usefull rather then the body shall be in danger and a man deprived of life you will lose a usefull member and when you have done you doe it but in hope to preserve life for you are not sure when you have cut off that member to live a day after but yet because it is possible because it is the way to naturall life and yet if you have that life granted suppose for terme of yeares as Hezekiah had for fifteene
yeares yet it is but a naturall life a life full of miserie a life exposed to many vexations and disquiets a life that hath so many troubles in it that men in the best estate of health wish sometimes that they were dead through disquiets and troubles and yet for the preservation of a troublesome life if you were sure of that you would lose a member I know when we come and speake of renouncing your former wayes your covetousnesse and prophanenesse and pride and vanitie and wickednesse in any kinde wee speake of cutting off of hands of members of the bodie they are so deare therefore Christ saith If thy hand offend thee cut it off if thine eye offend thee pull it out it is better to goe to heaven with one hand then to hell with both This I say I know you apprehend it a hard lesson there is no life no Christ without such a death to sinne Yet it is a truth and a necessarie truth for you to know and therefore consider it and that seriously what you lose If we come and perswade you to cut off some usefull member yet you yeeld to that for a naturall life you will cut off a hand that is as usefull as any member of the body but we bid you cut off superfluous members those needlesse members the members of sinne that will be your death Wee would have you but to be rid of the Ulcer that is all we would have you deprived of to preserve spirituall life and to live to God If I were to speake for a naturall life it were but temporall it were but upon conjecture but we speake for a life upon certaintie When wee perswade you to die to sinne that you may live to God wee assure you that this will certainly follow on it you shall live to God if sinne die in you and we speake not only upon certaintie but for eternitie too you shall doe it for eternitietoo you shall doe it for eternitie it is not a life that ends Nay wee speake for a life wherein there is true happinesse that hath no mixture of miserie to make you wearie but a life that hath perfect peace and joy a life that hath blessednesse begun and shall have blessednesse perfected in heaven this life we perswade you to live Consider now what we say if there were more you shall live to God the more you die to sin Skin for skin saith Iob and all that a man hath he will give for his life but if it be such a life as this to live to God a spirituall life what to live as the Angels doe that live with God! to live as the Saints in Heaven that live in the fruition and sight of God wherein they are blessed such a life we perswade you to A life infinitely above this if this life had all the contentment the earth could give it it were not worthy to be compared though a man might live a thousand yeares in the confluence and abundance of all prosperitie it were not to be compared with one moment of the happinesse of the spirituall life that we shall live in for all eternitie with Christ. Now consider take things and compare them together here is such a particular sinne that I was given to to pride to covetousnesse to prophanenesse to wickednesse of this sort or of that sort if I goe on in it I die eternally I lose God and heaven and my soule and happinesse what shall I get by this when I have done it I gratifie Satan I destroy my soule I have lost my selfe and am undone for ever And what a madnesse is this for a man to venture the eternall ruine and destruction of himselfe and that for a thing of nothing for that that will make him miserable now and more miserable eternally Consider and know to whom I speake I speake to yon that have heard the Word and many times received the Sacrament What did you when you received the Sacrament was it not a pledge to you of your interest in Christ and of your union with him and that Christ is as truely united with you as that you ate and dranke Now let it appeare make you account whatsoever you were before make you account reckon ye goe not by guesse and say I hope it will be better with mee then it hath beene no but reckon conclude make accompt I must be another man I may not be what I was I must leave those things that are ill I must apply my selfe to another course Indeed I walked in a way of enmitie to the wayes of God in estrangement from God in worldly wicked wayes but it must not now bee so I must make account now that Christ is mine I am now dead to sinne and therefore dead to sinne that I may live to God if there bee any life of grace in me it will appeare by my death to sinne I must must make account of this I must doe this and this is the best way of making a right use of the Sacrament Why are men as bad after the Sacrament as before because they reckon not they make not account for themselves that they are dead to sinne Make account you have received life from Christ and you must act that life and now set your selves to it reason with your owne hearts why doe I thus and thus As Ezra reasons Ezra 9. 13. Lord since thou hast kept us from being beneath for our iniquities should wee sinne more So consider hath the Lord kept me from hell and admitted me to his Table where he hath spoken peace to mee hee hath spoken reconciliation in Christ shall I returne to sinne against him certainly he will be more angrie now then ever he was before the sinnes that I commit now will bee greater then all the sinnes I have committed hitherto for now I sinne against more grace and against greater mercie for God hath againe renewed the Covenant of peace whereas he might have cast me off for my former breach and shall I provoke him againe hath the Lord washed mee and shall I defile my selfe againe God forbid Reason with your selves I must not be as I was it is not for mee to doe as others that know not God and that are not in Covenant with God or as I was wont to doe before I know what it is to bind my selfe in covenant to receive the Sacrament I must be in another fashion and course of life then ever I have beene Therefore when temptations come to sinne for you must not thinke to be rid of all motions and temptations to sinne and whensoever there comes new temptations not to conclude you have received the Sacrament in vaine say not so but rather say now comes the tryall this is that whereby God will trie what fruit comes of the cost and paines and mercies he hath bestowed on mee here is a messenger sent for fruit If I can withstand the commands of sinne and resist the motions
Spirituall change wrought in the soule by the Spirit of God nothing makes in this life such a change as true grace Wee all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. This change is like the tuning of a disordered instrument or like the refining of corrupt mettall or like the clearing of the darke ayre or like the quickning of a dead Lazarus but neither is this change that the text intends Fourthly there is a change of the life and this I call a mortall change we shall all be changed saith the Apostle 1 Cor. 15. 5. life hath the first course but death will have the second As in a Comedie severall persons have severall parts to act which when they have dispatched they all draw off of the stage so though in life we all present our selves on the stage of this world and act severall Scenes and parts yet at length we must all retire and passe away through one and the same doore of mortallity This is the change which Iob speakes of to wit a change of his life by Death Here then are two things to bee demonstrated and proved for the making good of the point in hand viz. 1. That death is a change 2. That this change of death will befall all the sonnes of men First that Death is a change not an anihilation A change is a different and a divers order or manner of being Anihilation is one thing and mutation is another thing there the thing ceaseth utterly to be here the thing only ceaseth to be as once it was so it is with Death it doth not reduce us to nothing but alter our former something it changes our manner or order of being not our being absolutely Now observe Death is a change in five respects First it changes that neere union of the Soule and the body and makes of one two severalls they that were as the hands mutually clasping or as two persons conjugally tyed together when Death comes it plucks them asunder and divides one from the other as farre as heaven is from the earth Secondly it changes our actions or worke Whiles life remained here in our bodies while our day lasted we might have fedde the hungry clothed the naked visited the sicke râ—…ved the distressed frequented the ordinances bewailed â—…nnes but when death once enters the night is come in which â—…an can worke thou art then turned changed into an insenâ—…ble rotten and loathsome carkasse Thirdly it changes our countrey Whiles we live here wee are as children put abroad to schoole in a strange place hence it is wee are so often in the Scripture called Pilgrims and strangers This earth this lower world is not the proper home of the Soule But when Death comes wee change our countrey wee goe home to our owne place to our owne Citie the wicked shall goe to their owne place as it is said of Iudas and the godly to their owne Mountaine to their owne Kingdome Fourthly it changes our companie In this life we converse with sinfull men emptie creatures infinite miseries innumerable conflicts but when Death comes all this shall be changed wee shall goe to our God and Father to our Christ and Saviour and to the innumerable company of blessed Angels and Saints and the spirits of just men made perfect Fiftly it changes our outward condition When Death comes thou shalt never see the wedge of gold againe thou shalt never find thy delights in sinne any more all the excellencie of the creature and the contentments of them and the sensuall rejoycing in them shall goe out with life Death shall shut and close them up in an eternall night which shall never rise to another day So much for the first thing that Death is a change I come now to speake briefly of the second that this change of Death will be fall all the sonnes of men Psal. 89. 48. What man is hee that liveth and shall not see death shall hee deliver his soule from the hand of the grave We love to see most things the eye is never satisfied with seeing and yet many things there are which we shall never see Every man cannot see that which one man doth but there is one thing which every man shall see hee must see death There are many enemies from whom wee can deliver our selves and many more from whom we may be delivered but yet there is one enemie from which wee cannot defend our selves nor bee defended by others he will be to strong for every man let him strive repine order his dyet intreate doe what hee will or can No saith the Psalmist none shall deliver his soule from the hand of the grave And he puts a Selah a note of observation at the end of the verse That all the sonnes of men are subject to this change by death will appeare to you by these familiar Arguments The First may be taken from the qualitie of our lives which is sweetly set out in the Scripture under the termes of changeable things all which point out unto us the certaintie of death Sometime our life is compared to a shew Psal. 39. 6 Surely every man walketh in a vaine shew In a shew you know there is some devise or other opened carryed a-while about but at length it is shut up so it is with our lives Sometime againe it is compared to a shade or a shadow Iob 8. 9. Our dayes upon earth are a shadow a shadow is but an imitation of a substance a kind of nimble picture which is still going and comming and will set at last perhaps it is suddenly ecclipsed so is our life Sometimes aâ—…aine it is compared to a vapour Iames 4. 14. What is your life it is even a vapour that vanisheth away like 〈◊〉 poore cloude sometimes looking white sometimes blacke sometimes quiet and settled sometimes againe tossed up and downe with every wind and at last consumed and brought to nothing so it is with our lives Sometimes also compared to a Tale Psal. 90. 9. Wee spend our yeares as a tale that is told a meere discourse of this thing and that thing and indeed but a very parenthesis of a more tedious discourse and many times it is broken off in the very telling so it is with our lives Sometimes againe it is as grasse as in Esay 46. The voyce said crie aloude what shall I crie all flesh is grasse and the goodlinesse thereof as the flower of the grasse And verse 7. The grasse withereth and the flower fadeth because the Spirit of the Lord bloweth upon it And Iob in this chapter calleth it a Flower Hee commeth forth saith he like a flower and is cut downe A flower is a sweet thing but of an earthly breed fedde with showres at its best when it is in all its glory it is but to day and to morrow it
be presented before Gods severe Judgement-seat with Usurie in thy baggs with bribes and oppression in thy hands with a scumme of holinesse in thy mind with uncleannesse in thy members with drunkennesse in thy mouth with swearing in thy tongue O Lord I tremble to thinke of it Fourthly the soule when it is once gone by Death can never be recovered any more the tree may be cut and that may grow againe the shippe may be lost and the wealth laboured up againe but if the glasse be broken in peeces it cannot bee made whole againe the soule of man is but one and the losse of that one is the losse of it for ever when death hath closed up thy eyes thou shalt never have opportunitie to pray more to weepe more to humble thy selfe more to fast more Never any Prophet or Apostle shall come unto thee in the Name of God more after death all the Ordinances cease unto thee for ever and all the space of returning shall cease unto thee for ever thou shalt not lye a fewyeares in flames of wrath and then get leave to come out and take a better course O no if once there then for ever there this life is the time of mercy and space of repentance but when Death shall deliver thee up to be judged by the Lord thou must stand for ever to his sentence therefore as Christ spake Agree with thine adversary while thou art in the way lest the Iudge deliver thee to the officer and hee cast thee into prison I tell thee thou shalt not depart thence till thou hast paid the last mite Luk. 12. 58. And get oyle into your lampes before the doore be shut Fiftly consider it will be as much as thou canst doe to doe the worke of Death when Death doth come therefore prepare and get all thy other worke done before For my Beloved consider three things First Conscience usually is most active at the time of death a man that could withstand and silence it in his life yet when hee comes to dye he shall heare his voyce and perhaps not bee able to stand under the bitter inditements and manifold accusations of it then it will spread the booke of thy life before thee and then and there thou shalt see thy sinnes as gastly presented as if they were so many wounds newly made Secondly thy patience will bee tryed with varietie of paine interruption of sleepe every place will be a thorne to thee and every action a burden Thirdly thy faith may be tryed to the utmost if thou lookest to thy Wife her teares may trouble thee if to thy Children their cryes may perplexe thee ifto thy friends they may bee discomforters to thee and will Satan let thee alone all this while will he let him lye downe in comfort who would not scarce let him live an houre in peace oh what a victory would it be if hee could at the last make thee cast a way thy confidence it is true he cannotattaine it but he may desperately attempt it Why brethren who knoweth the power of those sharpe temptations which may then beset him Verily all the holinesse which we have attained already all the duties we have performed already we may then looke on them with teares and cry out O why no sooner why no better why no more then all the strength of thy faith will be little enough to support thee Will there then be a change befall even all the sonnes of men Then to make some Use and Application of what hath beene said to ourselves First build no Tabernacls here Wee have here no abiding Citie And brethren saith the Apostle 1 Cor. 7. 29 30 31. The time is short it remaines that they that have wives bee as if they had none and they that weepe as though they wept not and they that â—…oyce as though they rejoyced not c. Why this thirst for riches there will bee a change why this unwearied seeking after the things of this life as if thy soule were to goe into a barne or a bagge and there tumble it selfe for ever Thou foole this night may thy soule bee taken away and whose possessions shall then thy carefull and only gettings bee the glasse will be broken and all the wine will flye abroad though thou hast with much eagernesse grasped the world in this life â—…et in death thy hands must open themselves and let it goe thou must not hold the world above thy life nor thy life beyond the day of death no wee cannot alway have that which we desire wee must certainly part with what we most esteeme of Secondly what comfort is this to a good soule If wee had hope onely in this life saith Saint Paul wee of all men are most miserable 1 Cor. 15. Death is a happy change to a holy person First it is a change which shall put a period to all his changes in this life his outward condition how ofâ—… doth it change sometime by joy and sorrow sometime by comfort and miserie by health and sicknesse by abundance and want but when Death comes all sorrow shall flye away for ever thou shalt never bee more troubled with a sick body with a sad estate with common losses but the change of a temporall life shall set thee in a full and settled possession of an heavenly His inward condition how oft doth it change sometime free anon distressed now a sweet view of heaven anon darkned with feare now rejoycing in Christ anon buffeted with Sathan now blessing God for grace anon distracted with the insolent workings of remaining corruptions but when Death comes then comes a change of all this it will release thee for ever of sinne and Sathan after death sinne shall be a burden no more and Sathan shall be a tempter no longer but thou shalt be as happy as thou canst desire and shalt enjoy thy God and thy Christ without feare or trouble in glory in felicitie in eternity all the cruell insolences of tyrants shall come short of thy soule thou shalt be above their malice and beyond thy selfe Secondly it is a change and no worse then a change just as Ioseph changed his garments and went into Pharaoh so thou shalt put off thy body and goe into glory put off thy mortality and goe into immortalitie Oh whatterrour to wicked men a day of change will befall them Why didst thou say Oh David there is no bands in their death and they are not in changes like other men Verily I should have checked thee hadst thou not recanted it presently thy selfe Psal. 73. 4. 17. 18. 19. and reported it to us that they are set in slipperie places and are brought into desolation and cast down into destruction in a moment and utterly consumed with terrour Good Lord what a change is that to them they judged with insolent and unrighteous judgement the Children of God now but death will change this the unjust steward
thanked God that in his old age he was free from his most Imperious mistris lust these men on the contrary desire to inthrall themselves againe in youthly pleasures and concupisence in them is kindled even by the defect of fewell it vexeth them that their sinnes forsake them that through the impotencie of their limbes and faculties they cannot runne into the like excesse as in former times their few dayes before death are like Shrovetide before Lent they take their fill of flesh and fleshly desires because they suppose that for ever after they must fast from them Thus they spurre on their jadish flesh now unable to runne her former Stages saying let us crowne our selves with Rose-buds for they will presently wither let us eate and drinke for to morrow we shall dye To reconcile the seeming difference betweene the miracle of humane wisedome Aristotle and the Oracle of divine Solomon two distinctions may bee made use of Of old Age. 1 In the entry when it is vigorous 2 In the exit when it is decrepit et ne ad mala quidem bona Of old Men. 1 As they ought to bee 2 As they are When Euripides was taxed as too great a favourer of the female Sex because in all his Tragedies he brought in vertuous women and fitted them with good parts to Act whereas Sophocles and other Poets of that Age brought lewd and immodest women upon the Stage and put odious parts upon them hee made this Apologie for himselfe others sayth hee in their Poems set forth women as they are but I such as they should be Solomons words are capable of a like construction desire fayleth because man goeth to his long home that is it doth in the best and should in all for what a preposterous thing were it for a man that hath one foore alreadie in the grave and is drawing the other after to desire to cut a crosse caper and dance the morrice or for him that is neere his eternall Mansion houâ—…e to hankerby the way and feast and revell it in an Inne Moreover Solomon here speaketh of a Barzillai who hath no taste of his meate no sence of delight no use in a manner of sense to whom dainties are no dainties because hee cannot taste them musicke is no musicke because hee cannot heare 〈◊〉 sweet odours are no sweet odours because he cannot smell them precious stones are no precious stones because hee cannot valeâ—… them the fairest beauties are no beauties because hee cannot discerne them In a word hee speaketh of an old man in whom all carnall lusts are either quite extinct or happily exchanged into spirituall or swallowed up with sorrow and feare of death and a horrible apprehension of judgement And so I come to the third Stage which is the litterall sense and genuine interpretation of the words As in Origen his Hexapla every word almost had an Asterisk or starre upon it so there needs a starre or some other light to be put upon every word of this Text for there is a mist of obscuritie upon each of them and a man may well misse his way if hee know not exactly who is here the man what 's meant by his going or gate where is his long home and whence are these Mourners First whether man bee taken Collectivè for the whole kinde or Species as the Logicians speake or Distributivè for every man in particular wee shall seeme to bee at a losse Man taken Collectivè stirres not a foot to his long home for Philosophie reprieveth universall natures from death or dissolution and true it is though single men every day dye yet mankinde dieth not If man bee taken Distributivè for all particular men of what ranke or qualitie soever wee shall have much to doe to distinguish the men in the former part of the Text from the mourners in the latter If all are attended with mourners to their funerall then mourners themselves must have mourners and so either the traine will bee infinite or the lag will bee destitute of mourners Secondly why useth hee this phrase of going if it import death sith some expect death and move not at all towards it some runne to it to some it is sent some leape into it as Cleombrotus some ride to it in state as Antiochus Epiphâ—…nes some are tumbled downe into it as S. Parius Melius some are dragged to it as Sejanus In a word when death surprizeth most men and that in all postures of the bodie why is dying here called going man goeth Thirdly where is this long home in Heaven or in Earth Purgatorie or Hell If wee speake of Heaven or Hell the Epithet long falls short for they are eternall habitations of Purgatorie or the grave suppose there were any Purgatorie yet neither of them may bee properly termed a long home sith neither the bodie stayes long in the one nor the soule in the other Fourthly whence are these mourners if they are mercenarie and hyred from home they are no true mourners if they are true mourners they keepe their Closets they gad not about the streets they shut themselves long at home for their friends that are gone to their long home To dispell all this mist of obscuritie and set a light upon each of the materiall words of the Text I answer To the first Quere that a man is here to be taken neither Collective for all mankinde in a lumpe nor Distributivè for every particular man without exception but indefinite or communiter for man in the ordinary course or tract for you shall hardly finde a man that hath no friend to drop a teare into his Grave As for the last men that shall stand upon the earth and shall bee alive at Christs comming they shall indeed passe by death properly yet they shall dye after a sort by passing from a mortall state to an immortall and if their long home bee Heaven they shall need no mourners if Hell they shall want none to beare them companie for at Christs second comming all kindreds of the earth shall mourne before him I answer To the second that going here is not taken pro motu progressivo in speciall as walking or running but in generall for passing to another world which way so ever whether wee make our way or it bee made for us whether wee goe to death or death come to us nay whether wee stirre onlie still whether wee are sound of foote or lame never had feet or have lost them wee goe this way of all flesh as I shall shew hereafter I answere To the third that by long home according to the Chaldee Paraphrasâ—… is here meant the grave or the place where our bodies or to speake more properly our remaines are bestowed and abide till the time of the restitution of all things the Originall is Beth gâ—…olemo which S. Ierome renders domum aeternitatis sâ—… because from thence as Lyra noteth he never returneth to live here
hee was in publicke but what was hee in private wee have seene him in the Sunne how demeaned hee himselfe in the shade True Religion is like the precious stone Garamantites which casteth no great lustre outwardly but semper intus habeat aurâ—…as gâ—…ttus but wee may discerne as it were golden drops within Three of these after I have presented to your view I will then set free your patience and give your sorrow full scope to vent it selfe in teares The first of these was tendernes of conscience which is one of the most infallible tokens and markes of the Child of God so tender was hee that he would undertake no businesse before hee was fully perswaded of the lawfulnesse thereof both by cleare texts of Scripture and the approbation of most learned and conscientious Divines hee made scruple not onely of committing the least knowne sinne but of imbarking into any action which was questionable among those that love the truth in sinceritie And therefore although God blessed him with great wealth and store of coyne yet hee never put it to Usurie or Interest thereby to increase it for he held the tolleration of the Law in this Kingdome to bee no sufficient warrant for any violation of the divine Law the distinctions lately coyned of toothlesse and biting Usurie hee no way allowed judging truly that all Usurie according to the Hebrew Etymologie is biting and hath not onely teeth but Adders teeth envenomed for all Usurie if it biâ—…e not our Brother as per accidens sometimes it may not yet it biâ—…eth the conscience of all such who have any remorse of sinne The second aurea gutta was Christian compassion whereby he tooke to heart the afflictions of Ioseph and miserie of Lazarus whose sores hee cured with the most precious balsamum hee could buy for his money What Plinie writeth lib. â—…2 c. 8. Attalus usus est Thynni recentiores adipe ad ulâ—…era on the Fish in Latine Thynnus that it is a soveraign remedie against many diseases and cureth all kinde of ulcers was truly verified in him for hee furnished himselfe with the best cordialls and the rarest medicinall receipts and when hee heard of any poore sicke or hurt hee not onely sent them money but Bezar and balsamum thinking nothing could cost him too deare whereby he might save the life or recover the health of the poorest member of Christ Jesus In the yeares of dearth and sicknesse he sent provision to all the Parishes about him and thrice a weeke relieved a hundred atleast at his gate neither did his compassion dye with him for in his Will and Testament confirmed by him the day before his death hee bequeathed divers Legacies to the poore whereof these following came to my notice To Saint Margarets in Westminster 10. pound To Kempsford 60. pound To Cosley 60. pound To Froome and the Woodlands 100. pound To Warmester 100. pound To Deverill and Mounten 100. pound The last aurea gutta which I shall present to your view at this time was his fervencie of zeale for the truth of the Gospell in all the Benefices which hee bestowed hee tooke speciall care to make choice of men sound in the Faith no way warping either to Popish superstition or 〈◊〉 seperation as he made greatest accompt of those Ministers of the Gospell who were serveâ—… iâ—… spirit zealous for the truth so hee hated none more then 〈◊〉 and luke-warme Laodicaâ—… he â—…eldome spake of any Romanist without expressing a great deteâ—…tation of their idolatrie and superstition the night before he changed this life for a better after an humble confeâ—…ion of his sinnes ingenerall and a particular 〈◊〉 of the Articles of his beliefe in which hee had lived and now was resolved to die he added I renounce all Popish superstition all mans merits trusting only upon the merits of the Death and passion of my Saviour and whosoever trusteth on any other shall finde when hee is dying if not before that hee leaneth upon broken reedes Here after the benediction of his Wife and Children being required by me to ease his mind and declare if any thing lay heavie upon his conscience he answered nothing he thanked God yet like an obedient child of his Mother the Church of England both heartily desired and received her absolution and now professing that hee was most willing to leave the world he besought all to pray for him and himselfe prayed most â—…ervenely that God would enable him patiently to abide his good will and pleasure and to goe through this last and greatest worke of faith and patience and the pangs of Death â—…oone after comming upon him he fixed his eyes on Heaven from whence came his helpe and to the last gaspe lifted up his hand as it were to lay hold on that Crowne of righteousnesse which Christ reacheth out to all his children who hold out the good fight of Faith to the end and conquer in the end Which crowne of righteousnesse the Lord who hath purchased with his blood after we have finished likewise our courses of his infinite bountie bestow upon us all Cui c. FINIS TEMPVS PVTATIONIS OR THE RIPE ALMOND GATHERED A SERMON APPOINTED to be Preached at the Funeralls of the Right Honourable the Earle of EXETER in the Abbie Church at Westminster SERMON XLII GEN. 15. 15. And thou shalt goe to thy Fathers in peace thou shalt bee buried in a good old Age. IT was the manner of the Egyptians and Greekes to embalme the dead bodies of great Personages and anoynt them all over with Honey which kept them a long time from corrupting and putrifying in their Sepulchres Thus the Macedonians preserved the Corpes of Alexander as some Historians report above a hundred yeares from rotting in his Coffine But Gemistus Phleton being to performe a like Rite to Agesâ—…laus for want of Honey layd his Corpes in Waxe made of Honey-combes I am sorâ—…e I am at this time to give the Motto to this Embleme A Person of qualitie a Person of wealth a Person of noble birth a Person of Honour a Person of fame and renowne whose soule is alreadie bound up in the bundle of life is now to hee brought with Honour to his long home and though not his Bodie yet his name to bee embalmed and preserved as it were in honey in the sweet Commemoration of his Vertues and the first Standard-bearer of Religion under his Majestie and the great Master of these sacred Rites and Ceremonies was designed to doe this office and hee richly provided for it of whom I may truely say as Homer of Nestor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cujus ex ore melle dulcior fluebâ—…t oratio But siâ—…h it hath pleased the Divine Providence whose footsteps are not knowne to take away for a time the use of his feete who should at this time have stood on this holy Mount Bounden dutie and service hath layd upon mee Genistus Phletons taske and I am constrained as hee was in-apia
and the Resurrection the new dressing and richly embroydering them Enough hath beene said to convince us that Death which before was like a Serpent armed with a deadly sting is now but like a silly flye that buzzeth about us but cannot sting Yet as long as there is sinne in us we cannot but in some degree feare Death and as long as naturall affection remaines in us take on for them that are taken away Neither doth Christian religion plucke out these affections by the roote but only prune them All that my exhortation driveth unto is but to moderate passion by reason feare by hope griefe by faith and nature by grace Let love expresse it selfe yet so that in affection to the dead we hurt not the living Let the naturall springs of teares swell but not too much overflow their bankes let not our eye be all upon our losse on earth but our brothers gaine also in heaven and let the one counter-ballance at least the other The parish hath lost a great stay his company in London a speciall ornament his Wife a carefull Husband her Children a most tender Father the poore a good friend for besides that which his right hand gave in his life-time which his left hand knew not of by his Will hee bequeathed certaine summes of money for a stock to those Parishes wherein hee formerly lived and to the poore of this twentie pounds to be distributed at his Funerall Many shall find losse of him but he hath gained God and is found of him no doubt in peace for there were many tokens of a true child of God very conspicuous in his life and death Hee loved the habitation of Gods house and the place where his honour dwelleth Hee was just in his dealings and sougâ—…t peace all his life and 〈◊〉 iâ—… hee forgot nothing so easily as wrongs and though hâ—… eâ—…oyed the blessings of this world in abundant measure yet he joyed not iâ—… them his heart was where his chiefe treasure â—…ay in heaven he foretold his owne death and the manner thereoâ—… â—…hat it should be sudden and sudden it was yet not unexpected nor unprepared for for three dayes before he set his house in order and desired to converse with Divines and all his discourse was of the kingdome of God and the â—…ers of the life to come When the pangs of death came upon â—…im hee praâ—…â—…ost earnestly and desired if it so stood with God good 〈◊〉 〈◊〉 be â—…d yet uttered no speech of impatiencie but being 〈◊〉 â—…ow he did answered that he was in Gods hands to whom hee committed his soule as his faithfull Creatour and so died as quietly as he lived wherefore sith he lived in Gods feare and died in his favour and shall rise againe in his power though the losse of him be a great cut unto us as the losse of their children were to Pericles and Horatius Pulvillus yet as the one hearing of their death as hee was at a solemn sacrifice kept on his Crowne the other as hee was at a dedication held still the pillar of the Temple in his hand till the whole Ceremonie was performed So let us continue our devotion notwithstanding this Parenthesis of sorrow and make an end of our evening sacrifice concluding with the words of the Apostle immediatly following my Text Thankes bee unto God who hath given unto our brother and will give unto us all victorie over Death and the Grave yea and Hell too through Iesus Christ c. FINIS FATO FATVM OR THE KING OF FEARES FRIGHTED AND VANQVISHED SERMON XLIIII HOSEA 13. 14. O Death I will bee thy plagues THE Rose is fenced with pricks and the sweetest Flowers of Paradise as this in my Texâ—… are beset with thorns or difficulties which after I have plucked away the holy Spirit assisting mee I will open the leaves and blow the flowers in the explication of this Scripture and in the application therof smell to them and draw from thence a savour of life unto life The thorne groweth upon the diversâ—…tie of Translations for Rabbi Shelamo Iarchi reads the words ego ero verba tua ô mors I will bee thy words O Death Aben Ezra ero causa tuae mortis I will bee the cause of thy death Saint Ierome ero mors tua ô mors O Death I will bee thy death O Hell I will bite thee and hee conceiveth that when our Saviour descended into Hell and his flesh in the Grave saw no corruption hee spake these words to Death and Hell O Death I will bee 〈◊〉 〈◊〉 for therefore 〈◊〉 〈◊〉 that thou mightest 〈◊〉 〈◊〉 by my death O Hell I 〈◊〉 〈◊〉 â—…d 〈◊〉 thee which devourest all things in 〈◊〉 〈◊〉 The 〈◊〉 â—…nder the Hebrew 〈◊〉 〈◊〉 〈◊〉 ô moâ—…s 〈◊〉 wheâ—… 〈◊〉 〈◊〉 tâ—… indictâ—… what hast 〈◊〉 to say agaâ—… the 〈◊〉 〈◊〉 God Saint Paâ—…l ubi stimulus tuâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Death where is thy sting that is sayth Saint Austine where is sinne wherewith wee are stung and poysoned Is not this Chius ad Choum doe not these Translations 〈◊〉 well agree as harpe and harrow neither can it bee answered to salve the repugnancie and solve the difficultie that Saint Paul 1 Cor. 15. 55 his words have no reference to this Text in the Prophet for the last Translation approved by our Church in the marginall note upon the 1 Cor. 15. 55. â—…ds us to this versâ—…n Hosâ—…a and wee finde no other place in all the Scriptures of the old Testament to which the Apostle should allude buâ—… this And although Carvin endeavouring to untie this Gordiaâ—… knot saith â—…orily that it is evident that the Apostle 1 Cor. 15. doth not alledge the testimony of the Prophet to confirme any Point of Dâ—… delivered by him yet Calvin his evidence for it seemes to mee obscure and inevident his satis constat minime liquet for the expresse words of the Apostle 1. Cor. 15. 53. 54. 55. are for this corruptible must put on incorruption and this mortall must put on immortalitie so when this corruptible shall have put on incorruption and this mortall shall have put on immortalitie then shall bee brought to passe the saying that is written Death is swallowed up in victory O Death where is thy sting O Grave where is thy victory What shall wee say then hereunto With submission to those who out of better skill in the originall and upon more exact examination of all Translations may bring them to a better accord for the present I thus resolve First that 〈◊〉 〈◊〉 his translation is utterly to bee rejected for it is like the 〈◊〉 of 〈◊〉 egge that hath no 〈◊〉 what sense can any man 〈◊〉 out of these words 〈◊〉 〈◊〉 〈◊〉 I will bee thy words O Death unlesse wee helpe them with our English phrase I will 〈◊〉 thy 〈◊〉 〈◊〉 Secondly 〈◊〉 〈◊〉 is to goe packing with his fellow Rabbin for his inâ—…ion is a manifest contradiction to
held Secondly in his members by changing the nature of it to them and making it of a curse a blessing of a losse a gaine of a punishment either a great honour or a speciall favour or a singular advantage a great honour as to the Martyrs who thereby acquired so many Rubies to their crowne of glory as they shed drops of blood for their Saviour A speciall favour as to Abraham Iosiah and Saint Austin who were taken away that they might not see and feele the miserie that after their death fell on the postarity of the one the subjects of the other and the diocesse of the third A singular advantage to all the faithfull who thereby are discharged from all cares feares sorrowes and temptations and presently enter into their Masters joy For blessed are the dead that dye in the Lord for they rest from their labours and their workes follow them Now the meanes whereby Christ conquered death and utterly destroyed it are diversly ser downe by the learned some argue a contrariis contraries say they are to bee destroyed by their contraries as heate by cold moysture by drought sicknesse by health Death therefore must needs bee destroyed by life as the contrary but Christ is the resurrection and the life in him was life and life was the light of men Saint Austine declareth it after this manner Life dying contended with Death living and got a glorious and signall victory Nyssen thus the Devill catching at the flesh of Christs humane nature as a baite was caught by the hooke of his divine Saint Leo and Chrysologus thus if a Bayliffe or Serjeant arrest the Kings sonne or a privileged person and lay him up in a close prison without commission hee deserveth to bee turned out of his place for it So Death Gods Serjeant seizing upon his Sonne in whom there was no fault without warrant or commission was justly discharged of his office Is Death thus discharged hath Christ changed the nature of Death and freed all his Members from the sting of the temporall and feare of eternall death hath hee of a Posterne made it a street-doore of an out-let of mortall life an in-let of immortalitie why then are wee so much afrayd of death which can no more hurt us then a hornet or waspe after her sting is plucked out Christ fought with a living death wee with a dead death which doth not so much severe our soules from our bodies as joyne them to Christ not so much end our life as our mortalitie not so much exclude us out of the Militant as render us to the Triumphant Church Nothing is more dreadfull I confesse to the naturall man then Death which dissolveth the soule and bodie and the Grave which resolveth the bodie into dust and ashes To cure this maladie of the minde there is no vertue in any Drugge of nature the Philosophers in this case are Physitians of no value they tell us that sicknesse and death are tributa vivendi and the Grave the common house of the dead But of what of this what comfort is here doth this speculation discharge us from the tribute or make the payment thereof the easier doth it enlighten the darknesse of these prisons of nature or take away the stench from these under-ground houses no whit Yet God bee thanked there is a magazen in Scripture to pay these tributes there is light in Goshen to enlighten these houses there is Spicknard to perfume these dankish roomes there are 〈◊〉 in holy Scripture to strengthen the heart not onely against deadly maladies but also against death it selfe For there we heare of a voyce from heaven not onely affirming the happinesse of the dead but confirming it with a strong reason for they rest from their labours and their works follow them we heare of Tabernacles not made with hands but eternall in the Heavens wee heare that when wee are absent from the body wee are present with the Lord wee heare the Lord of life opening the eares and chearing the heart of the dead and saying I am the resurrection and the life whosoever beleeveth in mee though hee were dead yet shall hee live There wee heare death not onely disarmed of his sting but also slaine downe right O Death I will bee thy death O Grave I will bee thy destruction Secondly hath Christ destroyed Death and hath hee both the keyes of Death and of Hell then beloved when wee lye on our death-bed let us not have recourse after the popish manner to any Saint or Angell no not to the blessed Virgin her selfe but to her Sonne who is the Lord of life who satisfying for our sinnes at his death thereby plucked out the sting of death and after his resurrection quite destroyed this serpent In which regard he is styled stella matutina the Morning starre because hee ushereth in the day of eternitie and primitiae dormientum the first fruits of them that slept because in him the whole lump is sanctified When therefore the fiery Serpent hovereth over us to sting us to eternall death let us looke upon the Brazen Serpent and the other shall not hurtus Lastly hath Christ conquered Death and Hell and that for us let us then give him the honour of the greatest Worthy and noblest Conquerour that ever the World saw Cyrus and Alexander and Caesar were no way to bee compared to him for they subdued but mortall enemies hee immortall they bodilie hee ghostly they with great Armies and power of men but hee alone they when they were alive and in their full strength and vigour but hee at the houre of his death and afterwards I conclude therefore with Saint Ierome his insultation over Death and thanksgiving to the Lord of life O Death thou didst bite and wert bitten thou didst devoure and art now devoured by him whom for a time thou didst devoure by his death thou art slaine by his death wee live everlastingly thankes bee rendred unto thee O Saviour who hast subdued so powerfull an adversary and put him to death by thy death and passion The Ethiopians as Herodotus relateth make Sepulchres of glasse for after they have dryed the corps they artificially paint it and set it in a glazed Coffine that all that passe by may see the lineaments of the dead body but surely they deserve better of the dead and more benefit the living who draw the lineaments of their minde and represent their vertues and graces in a Mirrour of Art for I am not of their judgement among us who properly and deservedly are called Precisians because out of the purity of their precise zeale ita praecidunt they so neere paire the nayles of Romish superstition that they make the fingers bleed who out of feare of praying forsooth for the dead or invocating them are shie of speaking any word of them or sending after them their deserved commendations for it is pietie to honour God in his Saints
sweet sleepe in Jesus Secondly if the dead are blessed in comparison of the living let us not so glew our thoughts and affections to the world and the comforts thereof but that they may bee easily severed for there is no comparison betweene the estate of the godly in this life and in the life to come for here they labour for rest there they rest from their labour here they expect what they are to receive there they receive what they expected here they hunger and thirst for righteousnesse there they are satisfied here they are continually afflicted either for their sinnes or with their sinnes and they have continuall cause to shed teares either for the calamities of Gods people or the strokes they themselves receive from God or the wounds they give themselves there all teares are wiped from their eyes Here they are alwayes troubled either with the evills they feare or the feare of evill but when they goe hence Death sets a period to all feare cares sorrowes and dangers And therefore Solon spake divinely when hee taught Craesus that he ought to suspend his verdict of any mans happinesse till hee saw his end Thirdly if those dead are blessed that dye in the Lord let us strive to be of that number eamus nos moriamur cum eo Let us goe and dye with him and in him And that we may doe so wee must first endevour to live in him For Cornelius à Lapida his collection is most true As a man cannot die at Rome who never lived at Rome so none can dye in Christ who never lived in him and none can live in him who is not in him first then wee must labour to be in him and how may wee compasse this Christ himselfe teacheth us I am the Vine and my Father is the Husbandman every branch that beareth not fruit in me he taketh away and every branch that breareth fruit he purgeth that it may bring forth more fruit as the branch cannot beare fruit of it selfe exceept it abide in the Vine no more can yee except yee abide in mee Hence wee learne that wee cannot beare fruit in Christ unlesse as branches we be ingrafted into him now that a graffe may be inoculated 1. There must be made an incision in the tree 2. The graffe or syence must be imped in 3. After it is put in it must be ioyned fast to the tree The incision is already made by the wounds given Christ at his death many incisions were made in the true Vine that which putteth us in or inoculateth us is a speciall faith and that which binds us fast to the tree is love and the grace of perseverance If then we bee engrafted by faith into Christ and bound fast unto him by love wee shall partake of the Iuice of the stocke and grow in grace and beare fruit also more and more and so living in the true Vine we shall die in him and so dying in him wee shall reflourish with him in everlasting glorie Fourthly if wee are assured by a voyce from heaven that none but they are blessed who die in the Lord all Infidells Jewes and Turkes yea and such hereticks too as denie all speciall faith in Christ are in a wretched and lamentable case for it is cleare that unbeleevers cannot live in Christ for the just liveth by faith and though hereticks and among them our Adversaries of Rome have a generall faith yet because they want a speciall faith in Christ whereby they are to be ingrafted into him and made members of his mysticall body they can make no proofe to themselves or others at least unlesse they renounce some of the Trent Articles that they live or dye in the Lord. Lastly if all that dye in Christ are blessed as a voyce from heaven assureth us we doe wrong to heaven if we accompt them miserable we doe wrong to Christ if we count them as lost whom he hath found if wee shed immoderate teares for them from whose eyes Hee hath wiped away all teares to weare perpetuall blacks for them upon whom he hath put long white Robes Whatsoever our losses may be by them it commeth farre short of their gaine our crosse is light in comparison of their super-excellent weight of glory therefore let us not sorrow for them as those that have no hope Let us not shew our selves Infidells by too much lamenting the death of beleevers Weepe wâ—… may for them or rather for our losse by them but moderatly as knowing that our losse is their gaine and if wee truly love them wee cannot but exceedingly congratulate their feasts of joy their rivers of pleasures their Palmes of victory their robes of majestie their crownes of glorie Water therefore your plants at the departure of your dearest friends but drowne them not For whatsoever wee complaine of here they are freed from there and whatsoever wee desire here they enjoy there they hunger not but feast with the Lâ—… they sigh not but sing with Moses having safely passed over the glassiâ—… sea they lie not in darknesse but possesse the inheritance of Saints in light They have immunitie from sinne freedome from all temptations and securitie from danger they have rest for their labours here comfort for their troubles glory for their disgrace joyes for their sorrowes life for their death in Christ and Christ for all Cui c. FINIS VICTORIS BRABAEVM OR THE CONQVEROVRS PRIZE A SERMON PREACHED at Rotheriffe at the Funerall of M ris Dorothy Gataker Wife to the worthie and Reverend Divine Master Thomas Gataker B. D. SERMON XLVI APOC. 14. 13. So sayth the Spirit that they may rest from their labours and their workes follow them THe longer a man enjoyeth the benefit of life the more cause he hath to desiredeath for cares grow with years and sins with cares sorrows with sins and fears with sorrowes which trouble the quiet and confound the musicke and blend the mirth and dampe the whole joy of our life so that hee who spinneth the thred of his life to the greatest length gaineth nothing thereby but this that hee can give a fuller and clearer evidence of the vanitie of the World and yeeld a more ample testimonie to the miserie of man during his abode in the flesh whom if wee take at the best advantage of his worldly happinesse hee must needs confesse that hee hath nothing of all that is past but a sad remembrance nor of that which is to come but a solicitous feare As after a great feast at which a man hath glutted his appetite nothing remaineth but lothsome and stinking fumes ascending from the stomacke to the head and offending the brain so of all the pleasures of sinne past nothing remaineth but a bitter taste in the conscience or rather to use Saint Bernards Metaphor amara foeda vestigia foule and stinking prints left in the flore where hee daunced after the Devills pipe sorrow and shame for what hee
for thy sinnes and call upon the only true God with confession and faith pardon is given unto the confessing thy sinnes and saving grace is granted to thee by the divine pietie or mercie and at the very moment of death thou hast à passage to immortalitie Secondly Eccles. 12. 5. Man goeth to his long home and the Mourners goe about the streetes Which words Gregorius of Neocesarea thus paraphraseth The good man shall goe to his everlasting house rejoycing but the wicked shall fill all with lamentations And S. Cyprian allâ—…ding to this passage resolveth that after this temporall life is ended we are diversly bestowed at the Innes of death or immortalitie at neither of which hangeth any signe of Purgatorie as any man may see Thirdly Luke 16. 22. The begger dyed and was carried by Angells into Abrahams bosome This beggers case Macharius a learned Monke of Egypt maketh a president for all the servants of God who when they remove out of the body the quires of Angels receive their soules into their owne side into the pure world and so brings them unto the Lord. And Saint Ierome raiseth a strong fort of comfort upon the ground of this parable Let the dead bee lamented but such a one whom hee doth receive for whose paine everlasting fire doth burne but let us whose departure a troupe of Angells doth accompanie whom Christ commeth forth to meet account it a grievance if wee doe longer dwell in this tabernacle of death And as Machareus and Saint Ierome so Saint Hillarie also draweth a generall rule from their example that as soone as this life is ended every one without delay is sent over either to Abrahams bosome or to the place of torment and in that state are reserved till the day of Iudgement Fourthly Luke 23. 43. This day thou shalt be with mee in Paradise and Philip. 1. 23. I desire to bee dissolved and to bee with Christ and 2 Cor. 5. 18. If our earthly tabernacle be dissolved we shall have an eternall in the heavens and when we are absent from the body we are present with the Lord From whence Iustine Martyr inferreth After the departure of the soule out of the body there is presently made a distinction betwixt the just and unjust for the soules of the righteous are carried by Angels into Paradise where they have commerce and sight of Angels and Archangels but the soules of the unjust to hell and Tertullian collecteth that it is an injurie to Christ to hold that such as bee called from hence by him are in a state that should bee pittied whereas they have obtained the chiefe ayme of their desires If we repine at this that others have obtained this their desire by this our grudging at it we seem to be unwilling to obtain the like and his scholler S. Cypriam censureth them yet more severely who either feare death or leave this world in discontent it is for him to feare death who is not willing to goe to Christ it is for him to bee unwilling to goe to Christ who doth not beleeve that he beginneth to reigne with Christ if thou dost truely beleeve in God and art secure of his promise why dost thou not embrace the message that thou art called to Christ why dost thou not rejoyce that thou shalt be rid of the divell Fiftly 1 Iohn 1. 7. the blood of Christ purgeth us from all sinne no sinne is therefore left for Purgatorie fire to burne out Were there sinnes to be purged yet after the night of this present life there is no place left saith Gregorie Nazianzen for purging it is better to be corrected and purged now saith he then to be sent to torments there where the the time of punishing is and not of purging But to leave other springs this in my Text affordeth store of water to extinguish Purgatory fire and therefore our adversaries seeke to damme it up two manner of wayes First by restraining this Text to Martyrs onely who die in the Lords quarrell though their soules flye to heaven their wings being not singed with this fire yet others say they are not saved but after some time of abode in it Secondly by cooling the heat of this fire and making it not only tolerable but also comfortable bearing us in hand that they that are in Purgatory may be said to be blessed because they rest from the labours of this life and they are secure of their eternall estate they are sure to feele no other hell From the first starting-hole I have beaten them already by demonstrating that all that beleeve in Christ are ingrafted by faith into his mysticall body and consequently that as they live in him so they die in him in which regard the Apostle speaking of all that depart in the faith of Christ saith they sleepe in the Lord and die in Christ. Their second starting hole is lesse safe then the former for to say that this blessednes and Purgatory paines may subsist in the same soule is an assertion neither politique nor reasonable First it is not politique for if they coole Purgatory fire in such sort they will stop the Popes Mint from going perswade the vulgar that the soules in Purgatory are in a tollerable nay in some sort in a blessed estate because they rest from their labours and their workes follow them and the Priests may set their heart at rest for gaining any remarkable summes for Dirges and the Popes tole-gatherers also for sucking any great advantage out of pardons to ransome soules out of Purgatory And as this answere standeth not with their profit so neither agreeth it well with their owne tenents for they teach that Purgatory fire is as hot as Hell for the time surpassing the smartest torment that can bee devised or ever was endured on earth and call they those happy who lie soultring in this fire yea but when they are there they receive singular comfort in this that they are sure they shall never go to hell Surely small comfort to one who is in hellish torments and shall continue there he knowes not how long to tell him that he is sure he shall goe to no other Hell and how prove they that Purgatory is a supersedeas to Hell What security have they for it Gods Word but in all Gods Word there is no sillable of Purgatory neither let they the people to know Gods Word for in Spaine and generally where the inquisition is in force the proverbe is that he smels of a Faggot who is found with a Bible about him in the mother tongue These things being so I wonder that any ordinary Papist be willing to die seeing the best hee can hope for is to bee cast presently into the flames of Purgatory and there to frie hee knowes not how long perhaps a hundred perhaps a thousand yeares But God be blessed for it we have otherwise learned of Christ and his blessed Apostles Wee know that if our earthly tabernacle
mercie and peace to those that are wicked and out of the way whereby some are converted and others convinced and prepared for the worke of Gods justice So this question need not trouble men or hold them off from a chearfull and fruitfull expectation of Christ though he come not in our age as he hath not in others before The use of the Point is this First if this bee the propertie of the godly to wait and earnestly to expect the comming of Christ then wee may observe the generall ungodlinesse of the World by the generall want of this expectation And if ye say but who is there that doth not expect the second comming of Christ and who doth not beleeve that hee shall come to judge the quicke and the dead I answer not withstanding that every man confesse this Article of faith with his mouth yet every man beleeveth it not with his heart for every man frameth not himselfe according to the faith of it Very few are those faithfull servants that waite and prepare for their Masters comming Christ when hee commeth he shall scarce finde faith on the earth What a number of Men and Women are there though they heare these things and they are beaten upon them upon many occasions and they are in their judgements convinced that it must bee so yet notwithstanding the faith of their hearts apprehend it not they doe not beleeve it they doe not listen and frame to it Wee like Caleb tell them of the good Land and the fat of the Land and the fruit of the Land and the fulnesse of the Land of Canaan but generally men like the unthankefull Israelites murmure and repine and rebell and scarce heare us or if they doe they doe not beleeve it For if men did beleeve it it could not bee that men should live like Saduces as they doe that neither beleeve the soule nor immortalitie neither that there are spirits nor Devills nor resurrection nor nothing the lives and conversations of men plainly bewray that they beleeve not this Doctrine though they can professe with the mouth that Jesus Christ shall come againe to judge the quicke and the dead but like the Cardinall of whom wee read that profest hee would not give his part in Paris for his part in Paradise so men live as if they would not give their part here on earth for a Childs part in Heaven Like that wicked Pope that we read of when he was about to dye now sayth he I shall know that which I never beleeved whether there bee a Heaven or Hell an immortalitie of the soule or no. So men live as if they never meant to know those things or beleeve them till they come to the tryall and experience of them And besides what a number of men and women are there that can professe these things with their mouth but they cast themselves into a fast sleepe in sinne and security and sleepe on both sides Gods Messengers and Ministers cannot awake them but as though their soules were to sleepe everlastingly so they sleepe on in their lusts and sinnes and will not bee awakened And my brethren who doth not observe that it is not the fashion of men even of those that professethemselves Christians to say come Lord Iesus till they bee on their death-beds and till â—…hey bee scarceable to speake or breath out a word they never say come Lord Jesus till they know not what to doe with themselves till they can enjoy their lusts and the World and their sinnes no longer they cannot tell how to bequeath themselves longer to the service of sinne and unrighteousnesse till then they never call after the Lord Jesus to come to them and when they doe it is not out of love and affection to Christ but out of selfe-love to helpe them out of the hands of death that is too strong for them and to fetch them out of that miserie they are too weak to sustaine Therefore they call Lord Jesus but as I sayd it is farre from the love of him in their hearts for were these men to live over their lives againe and to bee restored to health againe it would bee the last breath of their lives still to call the Lord Jesus My brethren whre these things are and wee finde them too generall every man that lookes into his owne heart may finde himselfe in some measure touched herein certainely it cannot bee that this same lively desire of a Christian can bee there and these persons can have little comfort in themselves they have few arguments to prove themselves Elect of God having the Spirit of God or to bee those that heare the promises with faith or those that thirst after Christ there is no argument in them that they are Christs because they long not and desire after him But therefore in the second place since this desire is so rare let us trie ourselves a little even those that professe better things and hope well that they are indeed the Spouse of Christ. Let us trie and search our selves whether this expectation bee with us or no that wee may finde comfort in our estate and in our union and conjunction with Christ. For tryall of this Point first wee must know that a necessary attendant and companion of this expectation of Christ and waiting for him is sighing and longing and a vehement desire after him It is no slight no superficiall desire but an inward vehement desire a sighing and panting after Christ as those that see the need of him And therefore as the Wise man sayth hope deferred paines the heart the godly desires of the soule bring paines to the soule for want of Christ in the absence of Christ. And as the Apostle expresseth it in Rom. the 8. Wee sigh in our selves sayth hee wayting for the redemption of our bodyes Wee sigh in our selves as men that are ficke or in paine or opprest with a heavie burthen sigh out their sorrowes and griefes so the godly soule must labour to finde this expectation in the sighing longing earnest desiring after Christ wee sigh in our selves sayth the Apostle this is an argument of true love to Christ indeed when wee earnestly desire him in his absence As a true faithfull Spouse enjoyeth not her selfe when she enjoyeth not her Husband so it is with the Spouse of Christ therefore the Apostle in the 2 Thess. 3. 3. joyneth them together The Lord direct your hearts into the love of God and into the patient wayting for of Christ. As if hee should say there can bee no love of Christ if there bee no wayting for Christ and according to the vehemencie of your love will bee the vehemencie of your sighing and longing after him That 's the first attendant of this expectation whereby we may examine our selves A second attendant is a comfortable sweet joy in the soule a fruit of the spirit not a fruit of presumption or of the flesh but a fruit of the spirit as
my glorie Wicked men see his glory what priviledge then betweene them and the godly It is true indeed wicked men see the glory of Christs person and they shall see and feele the glory of his justice but the godly see the glory not onely of his person not onely of his justice but the glory that no wicked man ever shall see the glorie of his Mercie and goodnesse and grace here is the difference God getteth himselfe glory upon Pharaoh in drowning of him but God getteth himselfe the glory of his Mercie in Israel in saving them in the bottome of the Sea so the godly they see the glory not onely of the person of Christ and that is infinite and surpasseth apprehension but they see the glory of his Mercie of his eternall goodnesse and they see it so as to bee like him to be translated into that glory to get a part and share of it as much as they are capable of they make themselves all glorious with his glory and shine with his brightnesse and beauty Alas brethren all the sight we can get of Christ in this world it is like the sight of the blind man that Christ cured hee bad him looke up and lift up his eyes and he saw men walking as trees an imperfect sight so wee have here but an imperfect glimpse of Christ we see him through a glasse through the Word and Sacraments and these meanes that he hath appointed an imperfect sight till Christ give us a cleere sight and makes us see perfectly and this is in the day of his returne All the sight and vision of Christ in this life it is but to see him in a glasse saith the Apostle as in a looking-glasse but then we shall see him face to face wee shall see him as he is What difference there is betweene the shadow in a glasse and the face it selfe so much difference there is betweene the sight of Christ here and hereafter when we shall see him as he is when we shall see him with open face and not in a mirrour Therefore let this incourage us and stirre up our hearts to expect and waite for the comming of Christ with vehement and daily prayers with fervencie of spirit with the Church and the Bride and the Spirit to say Even so Amen Come Lord Iesus FINIS The coherence Devision of the words Propos. 1. Every man in the world is Gods Steward Proved 1. By what every one receiveth from God 2. By what God expects from every one Psal 24. 1. mâ—…n doe not waste his goods 2. That they doe not abuse them to ill ends Luke 19. 27. Iames 4. 3. 3. To doe him Homage Acts 10. 33. 3. To returne him fruit Matt. 21. 33. Vse Two things required of a Steward 1. Dispensation Rom 1. 3. 4. Rom. 1. 14. 1 Tim. 5. 8. 2. Right ordering of his dispensations Luk. 12. 42. 1. Faithfully Heb 3. 5. Exod. 32. 19. 2. Wisely Rom. 8. 7. 1 Tim. 3. 17. Gen. 18. 19. Propos. 2. All Gods stewards must give an account Two dayes of reckoning 1. In this life By the Word Gen. 3. 11. 1 King 19. Mar. 3. Acts 2. By the Rod. Iob 33. 14. Mic. 6. 9. Iob 33. 19. 1 Cor. 11 30. Psal. 31. 5. 2. After this life A necessitie of a day of judgement 1. In respect of God his decree Acts 17. 31. Isa. 46. 10. His honour Eccles. 3. 16. 2. In respect of the Saints 2 Thes. 1. 5. For the manifestation of their innocency For the reward of their workes Mal. 〈◊〉 1â—… 18. 3. In respect of the wicked For the manifestation of Gods righteous proceeding against them Rom. 2. 5. For the persecting of their punishment Why God is said to call all men to an account 1. Because he will proceed in particular Job 27. 18. Jam. 5. 1 2 James 4. 3. Mat. 16. Mat. 5. 22. Mat. 15. 19. 2. Because he will proceed by method and order Psal. 50. Psal. 51. Rom. 7. A direction in the exercise of repentance 3. Because he will proceed by books Dan. 10. Rev. 20. Ioh. 12. 48. Ier. 17. 1. 4. Because God will exact of every one according to what he hath been trusted with Luke 12. 48. Vse 1. For confutation Atheists in the Church 2 Pet. 3. Vse 2. For instruction 1. Not to judge others Rom. 14. 10. 1 Cor. 4. 5. 2. To judge our selves here A twofold reckoning to be made here 1. Reckon with our selves Jer. 8. 6. Lam. 3. 39. Psal. 4. 2. Reckon with others 2 Sam. 12. 3. Acts 20. 26. Iames 5. 3. 3. To Exercise daily repentance Acts 17. 31. 4. To get an interest in Christ. Rom 8. 1. Exod. 25. 21. 5. To lead a holy conversation 〈◊〉 Pet. 3. 11. 2 Cor. 5. 〈◊〉 Acts â—…6 15 16. Vse 3. For Comfort James 5. Heb. 9. 27. The Coherence The meaning of the words The devision of the words Obser. 1. The death of others is a just occasion of Mourning Gen. 23. 2. Gen. 27. 41. Gen. 50. 10. 2 Sam. 25. 1. Zach. 12. 10. John 11. Act. 20. 38. Reas. 1. Reas. 2. Ier. 5. 3. Vse Object Answ. A twofold distemper in mens affections 1. 2. 1 Thes. 4. 13. Deut. 14. Observat. 2 Death the end of all men Iob 3. 14. Zach. 1. 5. Reas. 1. In regard of Gods decree Heb 9. 27. Reas. 2. In regard of the matter whereof men are made Job 13. 12. Reas. 3. In regard every man in him hath the cause of death Object Hâ—…b 11. 5. 2 King 2. 11. Answ. 2. Obiect Joh. 11. Answ. Rom. 8. 38. Matt. 22. Vse 1. Make account of it for ourselves The benefit of the particular application of death to a mans selfe 1. Sin will be made more odious Rom. 5. â—…1 2. The truth and justice of God will bee the more acknowledged 3. Death will be the better prepared for Job 14. 14. Three things wherein there is to be a particular application of death to a man 1. In matter of sinning Acts 5. 2. In redeeming of the time of life 1 Cor. 10. 35. Heb. 3. 13. Gal. 6. 10. 3. In the manner of our conversation Vse 1. In respect of the death of others 1. To moderate our mourning for the death of others 2. To improve the life of others Obser. 3. It is the duty of the living to lay to heart the death of others Reas. 1. 1. God is glorified by it Psal. 28. 5. Reas. 2. Our selves are benefited by it 2. Thereby we come to see the certainty of death 2. Thereby we come to see the nature of death The proper worke of death 1. To separate the body from the soule 2. To separate a man from his estate 3. To separate a man from his friends Gen. 23. 2 Sam. 1. 9. 1 Cor. 7. 19. 3. Thereby we come to see the end and cause of death 1 King 14. 13 2 Chro. 34. 28 Isa. 57. 1. Ezek. 9. 4. 5. Vse 1. For reproofe of the genetall neglect of this duty Vse 2.
For reproofe 1. Of the excesse of sorrow for dead friends Judg. 8. 24. Gen. 3â—… 30. 2. Of the rash censuring of the manner of others death Luke 13. 4. Eccles. 9. 2. Vse 3. For instruction Luke 2. 29. Observat. Gods children are subject to the feare of death The outward causes of the feare of death 1. God To humble his children Psal. 9. 20. 2 Cor. 12. To strengthen their faith 2 Cor. 1. 9. 10. To encrease their watchfulnesse Mat. 25. 1 Pet. 3. 11. To prepare them for death 2 Chro. 20. 3. 2. Sathan 2 Cor. 7. 5. The inward causes of the feare of death 1. Naturall In respect of the object it selfe death The apprehension of death as an Ill. Eccles 9. 4. The apprehension of death as an ill unavoidable The apprehension of Death as an ill future In respect of the subject men Judg 8. 20. Gen. 20 1 Sam. 16. 2. Inward causes sinfull 1. The want of the feare of God Deut. 28. 65. 66. c. 2. Inordinate love of the world Isa. 38. 11. Eccles. 9. 3. Want of the assurance of Gods fauour Luk. 16. Mar. 6. Rev. 6. Isa. 33. 14. Obiect 1. Answ. Psal. 42. Exod. 14. 11. Psal. 23. Object 2. Answ. Vse For exhortation To be under the feare of death an uncomfortable estate The feare of death a bondage in two respects 2. It is possible to be freed from the feare of death Meanes to be freed from the feare of death 1. Humilitie 2. Faith 3. Watchfulnesse 4. Preparation 5. Right apprehension of Death Phil. 3. Assurance of Gods favour 1 Cor. 3. 23. 2 Cor. 5. 4. Coherence Definition of Patience Rom. 15. 5. Gal. 5. 22. Mat. 26. What it is to let patience have her perfect worke Rom. 15. 13. Collos. 1. 11. What is meant by intire and wanting nothing 1 Sam. 20. 6. The parts of the text 1. A duty exhorted to 2. An Argument to inforce it Conclus 1. Conclus 2. Conclu 1. A Christian not perfect without patience Mat. 5. 48. Reas. 1. A twofold perfection of a Christian. Perfection of parts what it is 2 Pet 1. 5 6. Reas. 2. Luk. 21. 19. Reas. 3. No dutie can be rightly performed without patience Not Prayer Matth. 15. 2 Cor. 12 Not hearing Luk. 8. 15. Rev. 3. 10. Heb. 10. 36. Iam. 1. 21. Reas. 4. Heb. 10. 36. Heb. 12. 1. Conclus 2. A Christian must labour for perfection in Patience Coll. 1. 11. Mat 5. 48. Reas. 1. Eph. 5 Exod. 34. 7. Rom. 11. 1 Pet. 3. 2 Pt. 2 Rom. 8. 29. Luk. 9. James 5. 10. verse 11. Rom. 15. 4. Reas. 2. Acts 14 22. 2 Tim. 3. 12. Psal. 73. 27. Vse 1. For reproofe Wâ—…ies how men increase impatience in themselues 1. By aggravating their afflictions Lam. 1. 12. 2. By giving liberty to their passions 3. By refusing comfort Gen. 37. 34. 4. By looking only on afflictions present not on mercies Est. 5. 13 5. By looking on the instrument and not on God Psal. 55. 12. 13. Psal. 39. 9. 6. By looking on the smart and not on the benefit of affliction Heb. 12. 11. 1 Cor. 11. 32. Vse 2. For exhortation How to exercise patience in present crosses 1. Consider God the orderer of all conditions Therefore give him the glory of his soveraignty 1 King 20. 3. Job 1. 21. 1 Sam. 3. 18. 2 Sam. 1â—… 25 Of his wisedome Of his mercy Lam. 1. Ier. 45. 5. 2. Consider the desert of sinne Dan. 9. Ezra 9. Lam. 3. 3. Consider the comfortable fruit of affliction borne with patience Rev. 3. 10 How to exercise patience in Gods delaying of mercies 1. Consider that delayes are not denials 2. That delaies increase mercies Isa. 61. 7. 2 Cor. 4. 2 Cor. 1. 3. That delaies are but short compared to eternitie Coherence Division 1. Davids cariage during his childes sicknesse Meaning of the Words 1 Cor. 8. 8. Rom. 14. 17. Davids Fast a religious fast Davids tears proceeded not from a naturall but from a spirituall principle Gen. 32. Hose 12. Isa. 38. 2. The reason of Davids carriage Gods absolute sentence implies conditions Isa. 38. Jonah 3. 4. 1 Sam. 15. Verse 35. Chapt. 16. 1. Numb 14. Vse 1. For instruction Jer. 18. 7. Vse 2. For incouragement Ezek. 33. 10. 11. Gen. 3. Joel 2. 12 13. Observe first Davids pitty Matt. 15. 22. Comfort to Gods children Psal. 103 Isa. 63. 9. 2 Observe Davids piety Parents in their childrens miseries should remember their owne sins 1 King 17. Object 1. Deut. 24. 16. Ezek. 18. 20. Answ. Obiect 2. Answ. Rom. 5. 14. Quest. Answ. Pro. 31. 1 Sam 2. 29. chap. 3. 12. 13 Vse 1. To Parents The sinnes that bring judgements upon mens posterity 1 2 3 Vse 2. To children 2. Davids carriage when his child was dead The reasons of it 1 2 3 4 Observation from the first reason Psal. 44. The way to order our affections is to reduce them to the principles of rectified reason Job 14 14. Observation from the second reason Vse Eccles. 12. Observation from the third reason Observation from the fourth reason Eccles. 3. 2. Coherence Division Propos. Sin is the sting of death A double consideration of death 1 2 What death is here meant Corporall death Principally Two parts of spirituall death What sinne is the sting of Death Sinne two wayes considered Sinne unmortified proves the sting of death 1. In respect of the guilt 2. In respect of the filth How sinne is said to be the sting of Death Sin stings before death At death After death At the day of Judgement After the judgement Sinne makes death fearful Sinne makes death hurtfull Vse Eccles. 12. How a man shall know whether Death shall come with a sting to him Eccles. 11. 9. How to get the sting of Death pulled out 1. Get a part in Christ. Rev. 1. 18. Rom. 〈◊〉 2. Get sincerity of heart Isa. 38. Rom. 14. 3. Practise Mortification 1 Cor. 15. Vse 2. Division of the text 1. Death is Nature teacheth 1. What death is 2. The properties of death That it is 1. Universall 2. Inevitable 3. Uncertaine The Scripture teacheth 1. What death is 2. What are the causes of death 3. What are the consequences of death Heb. 9. 27. The particular judgement The generall Judgement 4. What is the remedy against the evil of death 2. Death is an enemie 1. Depriving a man of all that is beneficiall or comfortable 2. Inflicting misery upon a man 3. Death the last enemy Not to all But to the Saints 4. Death shall be destroyed Vse 1. For Examination How a man may be fitted for death 〈◊〉 Get death disarmed now 2. Get armour against death Vse 2. For reprehension Vse 3. For Exhortation Vse 4. For comfort The division of the Text. 1 2 The first part of the Text. The meaning of the words 1. Of the subject Mercifull men 1 Ioh. 4. 20. Rom. 12. 18. 2. Of the predicat they perish Eccles. 3. Observation 3. Of the extent from the evill to
sinne and certainty of Judgement and uncertainty of salvation Heb. 9. 27. 2 Cor. 5. 10. Isa. 33. 14. Why Death called the last enemie 1. Because it is the last that shall assault us Therfore we have more enemies than Death The Divell The world The flesh Psal. 27. 11. Therefore likely to be the worst enemie 2. Because it is the last that shall be destroyed Who it is that destroyeth Death Rev. 5. 3. 5. 1 Sam. 17 32. Hos. 13. 14. Act. 3. 15. When Deach shall be destroyed At the day of the Resurrection Comfort in the meane time 2 Cor. 15. 57 Rev. 7. 17. Hos. 13. 14. 1 Cor. 3. 22. Vse 1. Death an enemy only to the wicked 1 King 21. 20 Death to the beleever is 1. A subdued Enemie Cant. 8. 3. Psal. 41. 3. Phil. 1. 23. Job 19. 27. Phil. 3. 21. Heb. 12. 23. Psal. 1â—… 11. 〈◊〉 Cor. 5. 2. A reconciled Enemie 3. An Enemie that at last shall be destroyed Rev. 20. Rom. 6. 9. Vse 2. For instruction How to be prepared for death 1. Die to sin 2. Live to God 3. Be ofâ—… iâ—… the meditation of death 4. Settle all things before hand that concerne the outward man The inward man Tit. 3. 11. 1 Pet. 3. 4. Prov. 31. 29. Coherence Division The Person judging God Opera 〈◊〉 ad extra sunt indivisa Opera 〈◊〉 ad intra sunt divisa â—…uique personae incommunicabiliter propria Obiect 2 Cor. 5. 10. 1 Cor. 6. 3. Answ. How Christ is said to be the Judge Rom. 2. 16. Joh. 5. Why God hath committed the power of the exâ—…cution of Judgement to Christ. Three properties requi site in a Judge 1. Knowledge to discerne Heb. 4. 2. Power to execute Psal. 149. Rev. 15. 3. Justice in the Execution Gen. 18. Job 8. 3. The Judgement 1. It shall be Types of the last Judgement Luke 17. Reas. 1. Reas. 2. Reas. 3. Act. 17. 31. Reas. 4. 2. In what manner it shall be 1. The summons Joh. 5. 28. Matt. 24 31. 1 Cor. 15. 1 Thes. 4. 16. 2. The Appearance 2 Cor. 5. 10. Rom. 14. 12. 1 Cot. 1. 7. 3. The separation 4. The tryall Rev. 20. 12. The Bookes that shall be opened at the day of Judgement 5. The Sentence The generall things observable in the words 1. The dutie 2. The motives The duty exprest 1. Generally 2. Particularly The generall dutie expressed 1. In the Object 2. In the Acts that are exercised on the Object 3. In the manner of exercising The Object 1. God Simile Simile 2. The name of God The Acts that are exercised on the Object 1. Of the understanding Memorie 2. Of the will and affections Desires Desires an argument of a gracious heart Joyned with endeavours Desires without endeavours false The manner of exercising these acts 1. They must come from inward principles 2. They must be sincere Simile Simile 3. They must be pitched on God alone 4. They must bee universall 5. They must be constant Simile The particular duties In times of mercie 1. Chearfulnesse 2. Fruitfulnesse In times of judgement Simile 1. Perseverance Simile 2. Diligent exercise of our graces Simile 3. Patience 4. Proficiencie The Motives to the duties 1 God seeth and judgeth all our wayes 2. This alone differenceth the godly from the wicked Coherence Division of the words 1 2 3 4 Obser. 1. The Saints on earth have a heavenly conversation What it is The priviledges thereof 1. Their names are written in heaven Luk. 10. 20. 2. They are governed by the law of God 3. They are safely kept 4. They have interest In God Mat. 6. 32. Chap. 7. 11. In Christ. Dan. 12. 1. In the holy Ghost 2 Cor. 13. 10. In the Angels In thâ—… Saints that are in heaven That are on earth 5. They are inriched with heavenly treasure Mat. 13. Isa. 55. 1. The Traffique of a Christian what How to know whether our conversation be in heaven By our affections Note Obser. 2. While the Saints are on earth they are stated in heaven 1. In respect of right and title 2. In respect of present possession John 14. Vse Presumption to hope for heaven without union with Christ first on earth Ezra 2. 62. Christ in respect of his bodily presence is onely in heaven Transubstantiarion Collos 3. 1. Obser. 3. Expectation of Christs comming to Judgement the best meanes to worke a man to a holy conversation The continuall expectation of the Saints is for Christs comming A threefoldâ—… comming of Christ. Proved 2 Tim. 4. 8. Heb. 9. 28. Vse For tryall How to know whether our expectation of Christs comming bee right 1. By the ground of it Heb. 11. 1. 2. By the companions of it Which are 1. Patience 2. Love Manifested in secret longings Care to walk in Christ. 3. Delight in the ordinances 3. By the effects and fruits of it The expectation of Christs comming the best meanes to procure a heavenly Conversation Proved 1. It is the worker of Mortification Collos. 3. 1. 7. 1 Joh. 3. 2 3. Guilt of sinne causeth the apprehension of death to be terrible 2. Subdues our worldly affections Collos. 3. 1. 3. Keepes us from sinfull actions A 3. 18. Act 17. 30. 4. Quickens to holinesse of life 2 Pet. 3. 11 12. 5. Furthers our perseverance in godlinesse 〈◊〉 Iohn 2. 28. Rev. 6. Rev. 3. 11. Vse For tryall Rev. 6. 15. Heb. 2. 14. 1 Thes. 1. 10. Division 1. The dutie commanded Meaning of the words What is meant by the saying of Christ viz. The Doctrine of the Gospell Two parts of the Gospell 1. Shewing our miserie Rom. 3. 23. 2. The remedie against this miserie 1. The Redeemer 2. The manner how we are redeemed Rom. 3. 24. 3. The means how to enjoy the remedie 1. The Conditions of the Covenant of Grace 1. Repentance Mark 1. 15. Heb. 6. The parts of Repentance Godly sorrow for sinne Psal. 38. â—…am 4. 9. Confession of sinne Pro. 28. Psal. 32. 4. 1 Joh. 1. 9. Firme purpose of amendment Joh. 5. Petition for patdon in the name of Christ. Hos. 14. 2. Repentance only taught in the Gospell Mans repentance tends to the honour of Gods justice 2. Faith Joh. 6. 29. Definition of Faith Faith only taught in the Gospell 3. New obedience How differenced from that required under the Law What it to keepe the saying of Christ. 2. The benefit What it is to see Death What Death is here meant Joh. 6. 68. Act. 5. 20. Act. â—…1 14. Reas. 1. 1 Joh. 2. 24. Reas. 2. Vse 1. Intitation to thankfulnesse Vse 2. Reprehension Vse 3. Exhortation Vse 4. Consolation Obiect Answ. Coherence Division of the words 1. The sin of young men 2. The Cure Doct. 1. It is the siâ—… of young men to rejoyce inordinately Gen. 6. 11. Isa 22. 14. Eccles. 12. 1. 1 Tim. 2. 22. Tit. 2. 6. Job 1. Reas. 1. Naturall corruption Reas. 2. Forgetfulness of judgement Deut. 32. 29. Reas. 3. Freedome from crosses Jer. 32. Reas. 4.
Deut. 30. 6. Jer. 32. 4. Obiect Answ. 2. Sam. 3. 1. Obiect Answ. Luk. 20. 3â—… 36. 2. Against the death of the â—…odie Rom 8. 10. 1 Cor. 15. 49. Quest. Answ. Difference in the Resurrection of the godly and wicked 1. In the cause 2. In the end Joâ—… 5. 29. Luke 20. 36. Vse 2. Tryall Signes of the first Resurrection 1. Forsaking sin 2. Newnesse of life Collos. 3. 1. 3. Progresse in both Rom. 6. 4. Vse 3. Exhortation direction Quest. Answ. Joh. 5. 28 29. 〈◊〉 Cor. 15. 52. Joh. 6. 63. Deut. 26. 5. Psal. 115. All men must die 1. To manifest Gods truth Gen. 3. 19. 2. His power 3. Our benefit by Christ. 4. To coÌ„forme us to Christ. Rachel waâ—… 1. Fruitfull Psal. 128. 3. Gen. 20. 18. Gen. 5. Gen. 1. 28. Gen 24. 60. Psal. 107. 41. Deut. 28. 12. Psal. 104. 28. 1 Sam. 2. 6. Act. 16. 14. Gen. 30. 22. Gal. 6. 16. Luke 1 50. 3. Obedient Gen. 31. 11. 2 Sam 6. 23. Philem. 1. 2 4. Her death Coherence Observ. 1. Rom. 3. 18. 2 Cor. 5. Observ. 3. Observ. 4. Doct. 5. There is a change in all that are in Christ as from death to life 1. The analogy betweeene spirituall and naturall life and death 1. In Generall 1. A Generall change 2 The orderlynesse of it Rom. 12. 2. 2. The Analoin particular Death three fold 1 Iudiciall Ezek. 36. 3. 2. Civill 3. Naturall 1. Imperfect Simile Newnesse of life expressed by life in three respects 1. The principle of life Joh. 6. 63. Gal. 2. 20. Joh. 15. 1. Ephes. 2. 1. 2. The actions of life 3. The properties of life Appetitâ—… 2 Propagation Joh. 1. 44. The order Observ. Men first die tosin and then live to God Eph. 4. 22. 24. Zach. 3. Eph. 5. 8. Gen. 1. Rom. 6. 4. 5. 6. Reason 1. From our union with Christ. 2. From the coÌ„trarietie of them Vse 1. Conviction Ier. 5. Vse 2. Exhortation 1 Pet. 2. 24. No losse in dying to sin 1. Not life 2 Not peace 3. Not esteeme 4. Not wealth 5. Not pleasures Sin a needlesse thing 2. The gaine by death to sin Ezra 9 13. 1 The scope The partâ—… 1 Conclusion â—…he faithfull are hopefull Rom. 5. Definition of Hope 1 â—…et 1. 9. Rom. 8. 24. Vse 1. Tryall of Hope Rom. 4. 18. Isa. 21. 16. Hab. 2. 3. Isa. 8. 17. 2 Pet. 3. 9. Pâ—…l 73. 9. Psal. 102. 13. 2 Pet. 3. 3. Iob. 2. 9. Mala. 3. 14. 2 Cot. 6. 8. 2 Sam. 6. 22. Vse 2. Hindrances of hope 1 John 4. 18. Rev. 21. 8. Psal 118. 6. Psal. 91. 5. Psal. 40. 1. Luke 21. 19. 1 Cor. 15. 16. Job 17. 13. Heb. 11. 27 Heb. 11. 35. Phil. 1. 23. 2. Conclusion Christ the object of hope Phil. 1. 21. Psal. 38. 15. Psal. 71. 5. Gen. 49. 18. Job 13. 15. Vse 1. Prov. 23. 5. Psal. 146. 3â—… Psal. 62. 3â—… Vse 2. Phil. 3. 8. Eccles. 1. Isa. 55. 4. 2 Cor. 1. 20. Iohn 14. 6. Job 6. 68. 3. Conclusion This life-time is our hope-time Vse 1. Isa 55 6. 1 John 3. 2. Vse 2. 2 Pet. 1. 3. 1 Thes. 1. 3. Heb. 6. 19. Psal. 84. 7. 2 Pet. 3. 18. 1 Cor. 7. 20. Col. 4. 17. 4. Conclusion Hope is not for the things of this life 2 Cor. 5. 1. Isa 57. 13 Vse 1. Vse 2. 5. Conclusion Our life is a miserie Iob. 14. 1â—… 1 Cor. 7. 29 Iam. 4. 14. Vse 1. 1 John 2. 15. 2. Iohn 11. 25. Psal. 84 Vse 2. 6. Conclusion The hopefull are not miserable Vse 1. Vse 2. Iam. 5. 11. Reve. 14. 13. Exod. 33. 20. Explication Rom. 12. 2. 1 Jam. 2. 15 16. 2. Heb. 13. 3. Rom. 12. 15. Mat. 5. 3. 2 Thes. 3. 10. 1 Pet. 1. Division Doct. 1. It is the dutie of Christians to take the best opportunities of their life to doe good A twofold opportunitie to be taken of doing good 1 The time of life Luke 16 9. Mat. 25. 10. Obiection Answ. Obiection Answ. 〈◊〉 Of outward estates Prov. 23. 5. Eccles. 11. 8. 1 Tim. 6. 17. Job 31. 15. 16 17 18. Vse 1. Prov. 3. 28. Psal. 78. Vse 2. Gen. 18. 19. 2 Sam. 9. 1. Doct. 2. It is the dutie of Gods servants to relieve others Deut. 15. 7. Eccles. 11. 1. Isa. 58. 7. 2 Cor. 8. 9. Heb. 13. 16. Iohn 15. 29. Reason 1. Pro. 3. 26. 27. Luke 16 9 Reason 2. Psal. 41. 1. Psal 37. 6. 1 Tim. 6. 19. Vse 1. Iames 5. Vse 2. Quest. How to give so as to doe good Answ. 1 Give justly Eccles. 11. 1. 2. Give wisely Psal. 1 12. In respect of the quantitie In respect of the qualitie 3. Give in simplicitie Rom. 12. 8. Mat. 6. 4. Give chearefully 2 Cor. 8. 6. The persons to whom good must be done 1. Generally to all Luke 10. Mala. 2. 10. Reason 2. 1 Iohn 4. 20. Vse Obiect Answ. 1 Sam. 25. Obiect Answ. Rom. 12. Object Answ. Eccles. 11. 1. Objection Answ. Obiection Answer Obiection Answer Obiection Answ. Obiection Answ. Obiection Answ. Doct. 1. Doct. 2. 1. There are some poore of the houshold of faith Mat. 25. James 2. 1 King 4. 1. Rom. 15. 26. Luke 16. Reason 1. 〈◊〉 Cor. 8. 9. Mat. 8. 20. Reason 2. 1 Pet. 2. 11. Reas. 3. Luk 9. 53. Reason 4. Jam. 5. Heb. 11. Vse 1. Heb. 10. Vse 2. Job 1. Vse 5. James 2. Doct. 2. The houshold of faith especially to to be regarded Psal. 16â—… 1. Phil 1. Reason Reas. 〈◊〉 Mat. 15. Vse 1 Chro. â—…9 Prov. 19. 17. Psal. 〈◊〉 Prov. 311 Parts of the Text. Doct. 1. A change wil befall all the sonnes of men Death a change and why so termed The change by death must befall all men Reason 1. Reas. 2. Reas. 3. Reason 4. Doct. 2. 1. 1. What it is to waite for death Wherein the preparation for death consists 1 In freeing our selves from sin in our life time How that is done 2. In having our persons qualified How that is done Why we must wayte and be prepared for death Reason 1. Reas. 2. Reas. 3. Reason 4. 5. 1. 2. 3. Vse 1. Vse 2. 1 2. Vse 3. Vse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proâ—… in Eccles. Agâ—…oscere nolumus quod ignorare non possumus â—…ypr de Mortal Vid. Vit. Orig. praefix operib Infans nondum loquitur tamen prophetat Serm. de bono pat Cic. primo tusc. In Eccles. chap. 12. 1. The Scope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupressus â—…u neria 2 The Coherence Seneâ—… in limine mort is viâ—… sunt avidissimi Aristot. de long breu vitae Cic. de senâ—…ctute 1. 2. The sense Que. 1. Que. 2. Que. 3. Que. 4. Sol. 1. Sol. 2. Sol. 3. Et strepitus iste perdurat quousque pondus idâ—…st ponderosuÌ„ corpus ad terram pervenerit sed corpore in terram projecto statim cessaâ—… tumultus Destructor vit par 4. c. 2. The division The Doct. Quotidiè morimur quotidiè enim demitur aliâ—…ua pars vitae Bern. in