instances of this in the word of God But I hasten You see the reason Let us now come to make some use of it that we may not be prevented Wee have told you that it is true of States and Kingdomes of particular persons of every man that when in a course of sinne and impenitencie they cry peace to themselves then judgement and destruction is comming upon them It serveth therefore to informe us what to thinke of our selves of the estate of this Land wherein wee live of these times wherein we are fallen What can we expect when we consider to what a height of sinne wee are come how impenitent men are how obstinate and hard-hearted and stiff-necked against the voyce of God in the Gospell and the meanes of Grace but destruction to come upon us If we looke upon the sinnes of men wee may perceive even a generall ripenesse for judgement When the sinnes of the Amorites were full Judgement came upon them How neere the sinnes of this Land are come to that fulnesse wee know not wee have cause to feare Wee see in other Countreys the shaking of the sword upon us it hath not yet awakened us to feare God At home wee have had the voyce of the Prophets the Ministers crying unto us from day to day to returne lest destruction come upon us it hath not brought us to returne from our sinnes Wee have seene the mercies of God upon particular persons and families it hath not awakened men to walke conscionably in their places Wee see no reformation there is rather an increase of sinne And what can we expect there wants but one sinne and when that is come sudden destruction commeth What is that Securitie And have wee not cause to bewaile the generall securitie that is amongst us May not the Angell of the Lord returne that answer as hee did in the first of Zephany All the world is at rest Goe into the streets the houses the shops of men every man is at rest no man is troubled about his estate nor affected with Gods displeasure either against himselfe or the Land wee live in See is not the Land as secure as they of Laish or worse They were secure because they did not heare of the danger of the purpose of the Danites against them therefore their securitie was not altogether so culpable and blame-worthy But I will tell you what securitie ours is nay the holy Ghost hath told us to our hands Prov. 23. 34. That judgement there that is threatned against a man that goeth on in sinne seemes to bee a judgement executed upon us at this time Thou shalt be as a man that lies downe in the middest of the sea or as hee that lies upon the top of a must They have striken mee shalt thou say and I was not sicke they have beaten mee and I felt it not when I awake I will seeke it yet againe Our security I say is like that of a man in the middest of the sea and yet asleepe as a man upon the top of a mast and yet asleepe Nay men not only in danger but such as have the stroke upon them They have striken mee and I was not sicke they have wounded me and I felt it not Is it not thus with us in these dead and secure times that wee live in And shall wee say that wee are not asleepe Hath not the Lord sent the destroying Angell amongst us that hath smitten thousands in our streets and yet we have not felt it Shall we say we are not in danger Wee are as a man that sleepeth on the top of a mast at Sea Nay as a man in the middest of the waves in a dead sleep like such as are drunke and yet wee feele nothing Truly we have little cause to be secure we have little cause to flatter our selves with vaine conceits of peace and continuance of prosperity if wee looke well about us Where is any man that takes occasion by what he heares abroad or sees at home to enter into the reformation of his owne house of his owne heart It may be some men will say It is an unjust tax that you put upon us wee are not so secure as you speake of You shall scarse come to any mans table but they will bee talking of the judgements abroad You shall scarse meet a man in the streets but hee will leave other occasions and tell you how ill it goes with the Churches beyond the Seas You shall scarse meet with one in the field but all the time is tooke up with discourse of the evils at home or troubles abroad And is this a signe of security Alas beloved this is to bee asleepe in the middest of the waves Every man is in the middest of danger and yet is secure How shall that appeare I will make it appeare by demonstrations and signes that may convince you before the Lord that wee adde this to the rest of our sinnes that in the middest of our sinnes and impenitency we are secure and therefore that destruction is comming upon us What are the signes whereby wee may bee convinced of securitie I will give you a few that by those you may see whether the Land the Citie your families your selves and all be not asleepe and at rest this day The first signe shall be this When men profit not by the judgements of God Certainly it is an evident signe of a deepe â—…eepe in sinne when neither the afflictions that are upon others or upon our selves doe any good upon us Looke how God hath smitten others Hath that awakned us You will say that it is a secure child that seeth his brother beaten for the same fault before his eyes and yet goeth on in it you will say that that is a secure malefactour that seeth such a person executed before his face and yet goeth on in the same fellony and theft And must we not say that we are a secure generation when we can see our brethren in other Countreys how they have suffered and yet goe on in the very same sinnes that wee our selves thinke the hand of God is upon them for We can talke of their sinnes of their unrighteousnesse and injustice wee can talke of their neglect of the Lords day and other holy duties and for these wee judge them smitten of God How is it then that we are such our selves how is it that wee goe on in unrighteousnesse in prophaning the Lords day in neglecting the house of God and our owne families Have they found such sweetnesse in these sinnes that wee walke on in the same Is it a pleasant and comfortable thing to be driven from Gods house and from our owne houses to be a reproach to all the world If we thinke that the hand of God is upon them for these sinnes how is it that wee are not awakened I remember Daniel in the fifth Chapter of his prophesie taxeth Belshazzar for this though thou knowest saith
with patience waite for it saith the Apostle Rom. 8. 25. If we have hope and expectation of Christs comming if it be right it will stay the heart and calme and quiet the spirit in the middest of all injuries and crosses and afflictions in the world it will make us to waite with patience Hee that beleeveth will not make hast When a man beleeveth that there is a time when Christ will put an end to all these things it is that which mortifieth and subdueth the rising of his spirit and discontentednesse in afflictions it makes him possesse his soule in Patience There is a kind of impatient waiting of men in the middest of discontent and revilings and evill speakings and threatnings of others and then Oh that Christ would come But when Faith workes kindly in the soule of a man there is a calme composednesse of heart a submission to God in the present tryall and yet neverthelesse a rejoycing in hope of the comming of Christ and of that glory that shall bee revealed That is the first thing there is Patience accompanying it The second thing that accompanieth it is Love No man can in truth and aright hope for and waite for the comming of Christ but he that loveth Christ and his comming Now this Love must be grounded on our tast of Gods love Not that wee loved him but that he loved us first saith the Apostle no man loveth Christ but first he is loved of Christ no man loveth God but first he is loved of God and the tast and rellish of Gods love in my soule workes love to God againe as from the heate that commeth from the Sunne there is a reflection that boundeth backe againe to the Sunne so Gods love in us reflects love to God againe This Love will appeare in the secret sighings of the heart All the creatures groane yea we also sigh in our selves saith the Apostle waiting for the adoption even the redemption of our bodies There is I say a secret sighing of heart and that not only in the time of trouble and affliction but in the time of comfort and prosperitie when a man hath abundance of outward things about him yet then because his love is set upon Christ and the perfection and end of love is the fruition of the object loved therefore there is a sighing a holy discontent as it were a kind of yearning of the heart toward Christ When shall I come and appeare before God saith David how long Lord how long saith the Church in the Revelation If a man love Christ and his comming only because it shall end those miseries and those troubles that are upon him in this life this is not so much love of Christ as love of a mans selfe of his owne ease and peace and rest But the love of Christ is this when for the injoying of himselfe I long for the fruitton of him whom my soule loveth and I account nothing amiable in comparison of Christ nothing delectable nothing comfortable nothing sweet to Christ this is it that putteth the soule out of tast and rellish with any thing makes it sigh as it were under the enjoyment of all the comforts of this life and long for the appearance of Christ because then hee shall be perfected in the perfect enjoyment of Christ himselfe This is that love of Christ that is accompanied with Faith in a Christian and hope and expectation of his comming Now then if thou waite for Christ in truth how commeth it that thou dost not love him thou canst not waite for him aright except thou love Christ himselfe and for himselfe And if thou love Christ it will appeare by thy care to walke in Christ to derive vertue from him in all holy actions to derive all heavenly wisedome all heavenly disposition of heart from him to please Christ in all thy wayes to doe that whereby thou maist aprove thy selfe to God in Christ. This is the disposition of a heart loving Christ and this is that loving of Christ for himselfe and in himselfe that giveth me assurance that I love the appearance of Christ. That is the second companion of this waiting for Christ if it be right there is a love to Christ. The third and last companion of a mans waiting for Christ is the continuall affection of the heart those same ejaculations that intercourse that holy and heavenly communion which the soule hath with Christ here First in his ordinances having a holy communion with him in them waiting at the Posts of the dore of wisedomes house to heare what Christ who is wisedome it selfe will speake to us waiting if that hee will come now in the ministrie of his Word in his Spirit whom we hope to enjoy fully in glory Wayting for him likewise in the Sacraments to receive a further confirmation of our faith in him wayting for him also in prayer to receive further consolation and strength from him Thus Annah it is said that She was one that waited for the consolation of Israel and served God in the Temple in prayer day and night So where there is a waiting for Christ there will be a continuall intercourse of the soule with Christ a heavenly and holy communion with him in duties Dost thou waite for Christs comming and yet runne from Christs ordinances How can these stand together There is no man that can ever waite with comfort for Christs comming in glory but hee that now waiteth upon Christ in his ordinances If thy delight be in holy duties in the worship of God and that in such religious performances thou waitest for a further conveyance of the Spirit of Christ into thee thou hast warrant to waite for and to expect with comfort the second comming of Christ. Try yourselves therefore by these things It is not every one that saith I would that the Lord Iesus would come or I would that these dayes were full and finished It is not every one that saith thus that rightly lookes for or desires the comming of Christ. But he that thereby becommeth patient and stayes and composeth his heart in a calme and quiet temper in the middest of all crosses and troubles and afflictions that befall him and that upon this ground because Christ will come and put an end to my sinne as well as to my sorrow therefore I will waite with patience till hee come And againe hee that loveth Christ that sigheth for his comming And hee that now delighteth in his ordinances this man only waiteth for the comming of Christ. There is yet a third Tryall and that is the effects and fruits of our waiting for the comming of Christ And that is threefold to goe no further then the Text. The first is a heavenly Conversation The second is a mans resting on Christ as his Saviour and Lord. The third is the change of the body which shall bee in the great day when the soule and body shall bee united together Who shall
be as a naile fastned in a sure place and thinkest thou shalt never bee moved from this condition Thou knowest not how soone God may turne his hand upon thee when thou maist bee as Iob was on the dunghill deprived of all comforts What will be thy consolation then that when thou hadst wealth thou didst good with it It will adde to thy affliction that thou hadst great possessions and didst neither glorifie God nor doe good to men So much for the opening of the point I come to apply it First then it serves for the reproofe of many to whom God hath given the price in their hands But they want hearts to embrace the opportunities of doing good They pretend to doe good and have a mind inclining to good But they have no heart to take the opportunities and advantages of times and meanes which God hath bestowed on them for the same purpose they want hearts to embrace those Remember what Solomon saith Say not to thy neighbour goe and come againe to morrow if it bee now in thine hands to give him The Lord will not only have a man not denie to doe good but besides that hee would not have him delay to doe good put him not from thee till to morrow if his helpe remaine in thine hands to day yea though thou have a purpose to doe it to morrow if it be in thy power to day doe it and deferre it not till to morrow But what shall we say to those who doe not only delay their purposes but by protracting lose their purposes There is nothing more ordinarie then in some cases for men not only to purpose truly but to promise heartily to God that they will performe these and these acts of mercy if God will dâ—…iver them from such feares and dangers as they at such times are incompast with A man that endures extremitie of weather in a tempestuous Sea if happily hee may attaine the land in safetie a man that is diseased with sicknesse if now he may recover his health againe or one that suffers imprisonment if he may procure his libertie or a man that is in feare of the losse of his estate by the meanes of some unhappy casualtie if now hee may escape that losse hee will bestow a great deale on God and on the servants of God nay hee promises and vowes unto God in his extremitie But how many of those promises as well as those other purposes come to nothing they have libertie they receive health they enjoy safetie and have the full fruition of all their desires but alas how short come their vowes of peformance not one of many of them but turnes God away without his bargaine Remember how the Lord taxeth the people of Israel In the day of their distresse and the Lord reckons up divers and sundrie troubles they were in then they spake good words to God they would cleave to him and promised to doe thus and thus But thus saith the Text They flattered the Lord with their lippes and were false in the Covenant with God Is not it so beloved with many of us Oh that your hearts might smite you this day before the Lord for many purposes and promises that you have made of doing this or that for the glorifying of God and the discharge of your dutie One man hath promised restitution of unjust gaine another to become more liberall and bountifull towards others And the Lord hath waited weeke after weeke moneth after moneth and yeare after yeare and yet neverthelesse you continue the same men either unsensible or carelesse to accomplish your promise to God or rendring unto him his due That is the first Use. Secondly let it stirre up every one of us to a care of his dutie of embracing opportunities And when wee perswade you to take opportunities wee would draw you a degree higher not only to take them but to seeke them for how shall a man obtaine the advantage of taking opportunities if he first seeke them not and therefore we perswade you to that Wee see Abraham sitting in the dore of his Tent that hee might observe opportunities of doing good hee stayed not till the men knocked at his doore for reliefe but tooke notice of their passing by that he might call them Wee see a good old man in Iudges 19. As hee perceives a stranger passing the streetes first takes occasion to question his wants and forbeares not till the man complaine so willing was hee to administer to his necessities and to embrace a fit opportunitie of doing him good Wee see David expressing his thankfulnesse to God and to Ionathan Hee enquires if there were any of the house of Saul that hâ—… might shew him kindnesse for Ionathans sake So should we doe Is there any of the houshold of Faith as the Text saith and as the Scripture calls them unto whom I may shew kindnesse for the Lords sake Hee hath beene better to us then Ionathan was to David and yet wee are much more backward to Retribution and expressions of thankfulnesse then David was to Ionathan But the Scriptures are plentifull in this wee need not stand on it I say this is a dutie that every one should discharge this taske not to stay and forbeare till the reports of mens wants are brought to them but to bee circumspect and seeke for all occasions that may deserve the extent of their goodnesse If you live in a Parish wherein happily there remaines not many poore yet you live in a Citie there are many there if there bee not many in the Citie you live in a Country in a Kingdome doubtles where there are many if there bee none there yet thou hast further meanes to extend thy charitie Thou livest in a Church is there any member of the Church in all the World dispersed in Bohemia in the Palatinate in any place of the earth where the poore abide enquire after them that you may know their wants and relieve their necessities I come now to the second from the determination of time to the declaration of dutie while wee have time Let us doe good I told you what this goodnesse is in the intent of the Apostle in this place Doing good is a releeving those that are in necessity for that is the Apostles meaning as we may see in the context and coherence of these words with the former So then the maine Point is no more but this It is the dutie of Gods servants as to make advantages of their times so to employ themselves in releeving of others Take it more briefly It is a doing good to releive others that is the dutie of Gods servants and it well becomes them to be employed in this work while we have time on earth and meanes to doe it to employ our selves in doing good and releiving others And there is familiar appearance of this in Scripture and by reasons also By Scripture it is commanded in precept and
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
time to come of thy enjoying of mercie A small time of waiting on earth to an eternitie of recompence in heaven Compare eternitie with the time of thy suffering Alas how little what a small or no agreement is betweene them A moment to eternitie If the life of a man should extend to a hundred yeares to a thousand yeares to which age never man yet lived yet that is but a point a moment to eternitie A thousand yeares past and to come they are but as yester-day to God Take the eternity past in God himselfe that is without all beginning and the eternitie to come that shall be without all end and put the life of man in the middest of these two and we will conclude it is as a point in the middest of a circumference it is but a moment nay not so much as a moment of time Stretch out the dutie of Patience then hast thou waited a weeke waite a moneth a yeare seven yeares seventie yeares nay seventie Ages all the ages of the world if it were possible All these are but a moment to eternitie And where is there a man that hath waited so long but God that his servants may not faint in their expectation either supports them with other comforts lest they should faint in their desire or else giveth them that which they desire before their hearts faint Know therefore that it is no such great matter for a man to waite upon God it is but a short time and resolve in the time of thy waiting upon this that when thou art fittest for mercie it shall come and when it commeth it shall come with an abundant waight and sweetnesse such as shall countervaile all thy expectation and waiting Thus I have told you how men should exercise patience by exercising their faith and how they should strengthen patience by hope and how they should perfect patience by selfe-denyall The reason why I tooke this Text for the present occasion is that there might be a concurrence betweene the rule and the example Here is the rule Let patience have her perfect worke that you may be perfect and intire wanting nothing One reason among others was this because wee know not what changes and tryalls God hath reserved any of us to therefore we had need of Patience Our Sister here is the example a patterne to others of those tryals of life wherto a Christian may be exposed even to extremitie Howsoever it pleased God to give many other mercies to her yet neverthelesse she had a continual exercise of patience in extream anguish of body in a vexing tormenting paine that a long time for many yeares together held her under such extremitie of torture that a man on the racke or in any other extremity could hardly have greater torments then she sometime felt in the time of that extremity upon her God laid this affliction upon her to perfect her Patience and that she might be a patterne of Patience to you that you might studie and pray for Patience and endevour after it that when afflictions fall upon any of you you may not be found wanting and destitute of Patience So much for this time FINIS A RESTRAINT OF EXORBITANT PASSION OR GROVNDS AGAINST UNSEASONABLE MOVRNING JEREM. 31. 15. Rachel weeping for her children and would not be comforted because they were not THESSAL 3. 13. But I would not have you ignorant Brethren concerning them which are asleepe that yee sorrow not even as others which have no hope LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. A RESTRAINT OF EXORBITANT PASSION OR GROVNDS AGAINST VNSEASONABLE MOVRNING SERMON V. 2 SAM 12. 22 23. And hee said while the child was yet alive I fasted and wept for I said who can tell whether God will bee gracious to me that the child may live But now hee is dead wherefore should I fast can I bring him backe againe I shall goe to him but hee shall not returne to me THese words containe Davids answer to a question that was put to him in the verse going before the Text by some of his servants The question was grounded upon their observation of his divers carriage when the child was sicke and when the child was dead When the child was sicke hee fasted and wept and lay upon the ground and prayed When the child was dead he forbeareth weeping washeth himselfe calleth for bread c. And now they aske him the reason for they thought rather that hee would have exprest a greater sorrow then he had done before as it may bee discerned in the consultation among themselves every man was loth to tell David of the great losse that was befallen him that his child was dead When he heard of it and altereth his carriage and sheweth himselfe more chearefull contrary to their expectation they plainly put the question to him What should be the reason of this The words I have read to yee are an Answer to that question Hee telleth them the reason both of his fasting and weeping in the time of the sicknesse of the child and of his calling for meat and forbearing to weepe now at the death of the childe The reason of his former carriage he giveth in the 22 verse While the childe was yet alive I fasted and wept for I said who knoweth whether the Lord may bee gracious to mee that the child may live The reason of the alteration of his carriage why he exprest himselfe in another manner upon the death of the childe hee giveth in the 23. verse But now hee is dead wherefore should I fast I shall returne to him hee shall not returne to me In the former part the reason of his sad and mournfull carriage during the time of the sicknesse of the child then saith he I did fast Yee have first the declaration of his action and behaviour and carriage at that time While the childe was yet alive I fasted and wept And the reason of this action and carriage for I said Who can tell whether the Lord will be gracious to mee that the child may live I shall be briefe in speaking of this part only First for his carriage I fasted and wept These are but externall actions fasting of it selfe is not a worship of God but as it helpeth and furthereth another end as it helpeth a man in prayer as it furthereth the worke of humiliation and declareth that For neither if wee eate are wee the better nor if wee eate not are wee the worse as the Apostle speakes And the kingdome of God consisteth not in meat and drinke There is a fast inforced by necessitie that which either is by sicknesse or want and is meerely civill and outward without any respect to God And there is a fast too which hath a pretence of respect to God which is not acceptable as that of the Pharisees that rested only in the externall action There is a fast that is religious and accepted of God and that
provide a countrey house but God hath beset us in the Countrey and in the Citie There will be no flight but to repentance there is the Citie of refuge and there is no way to repent but by consideration these must be tooke to heart before there can be amendment and till there be amendment there will be no removing of judgement It is plaine then that we are conformable in that part of the Text. And in the first too That mercifull men are taken away experience sheweth it daily they are taken so frequently that there is hardly any left they are not only taken away but swept away And if there were no other proofe this representation this sad spectacle before our eyes that is an argument to make the proofe of the conformitie of the first part of the text with us In the text there is mention made of a righteous man of a mercifull man The Spirit of God bringeth in all the parts by paires It is fulfilled in the solemnitie and occasion of this day by paires God calleth us to pietie by paires he giveth us spectacles of mortalitie I thought I had come to doe the dutie for one to performe the solemnitie of one Funerall but after I perceived I was called to doe the office for two It was not so from the beginning it falleth not out so every day Here is the true proofe that these are the times of mortalitie set the paires any way and wee shall see that there is none free none can secure himselfe from the stroke of death One a vertuous ancient Gentlewoman the other a grave learned Minister but of younger condition here are both ages tooke away and both presented not only so but here are both conditions of life and both presented together and here are both sexes and both presented together to teach us that no sexe no condition no age can secure themselves I will smite the Shepheard saith Christ foretelling the Disciples what should befall them Here is the smiting of the Shepheard and the sheepe too Put both together and I beleeve this place cannot send such another paire For the one Hee was the most eminent for his place For the other shee was the most eminent for her pietie I was not acquainted with the conversation of either and therefore I shall not speake much and the information I had it was not much for it was needlesse I may save a labour for both for if I speake any thing false yee are able to refuâ—…e me if I speake any thing true as all must be true that is spoken here yet yee are able to prevent me and I can say nothing that yee know not For the one I heare that he had the report of a man that was conscionable in the discharge of his place And all that I shall say of him shall be only this there is cause that yee should take to heart his death For what is the reason that in this little Parish that is as healthfull as another But God is wonderfull in his wayes and we must not search into the judgements of God that it is not full eight yeares but there have three succeeded that have beene commended to this place and have died one after another Is it so that yee kill them with unkindnesse the world saith so I tell yee I know not but this I am sure of that there have beene too many unkind passages where the fault is your selves know But this is to be taken into consideration that God removeth them from yee as if yee were worthy of none If God send us these helpes and Lampes that waste themselves to shine to us and to breake and dispense to us the bread of life shall we not give them incouragement in their studies that they may goe on quietly and peaceably A word is enough for that Howsoever some of yee would not suffer him to rest God hath taken him to his rest There is more might bee said but I will not say too much For the other since I came from my house I had information At my first footing in the Parish they said shee was as good a woman as lived At my first footing in the house they said shee was a very good woman Those that have lived in the Parish they testifie that she was a woman most eminent for her pietie and vertue Shall shee want a memoriall I asked of those that have knowne her of old they say shee was a righteous woman for the righteousnesse of pietie and a mercifull woman for the righteousnesse of mercie Shee had respect to both tables to her dutie to God to her Neighbour For the mercie of charitie she was good to the poore shee was a lender to those that were in necessitie and a giver too For the mercie of pittie she was very compassionate to those that were in afflictions she sympathized with them visited them and comforted them For the mercie of peace in time of contention she laboured to set all straite she had a soft answer to pacifie wrath Shee was a mercifull woman and God hath given her the reward hath tooke her to his rest She was a lover of peace he hath taken her to the place of peace She was one that studied happinesse and hee hath taken her to a place of happinesse He hath tooke her from these evils that we are reserved to and that we may feare That is the difference betweene a godly and an impenitent man Impenitent men if they be tooke away they are taken to further evill if they bee left alive they are left to further evill Mercifull men if they be tooke away they are taken away for the eschewing of evill and if they be left on the earth it is for the diverting of evill They divert them while they live and shunne them when they die As they labour to honour God in their lives so God gratifieth them in their death he takes them to himselfe This consideration and occasion is a proofe of the Text. As it is proved in all the Text let us disprove it in our selves that this word may never goe in the course it lieth here but in a contrary course That righteous men perish and men doe lay it to heart let it be said so and mercifull men though they be tooke away yet there are those that take it into consideration I have done with the last part and with the occasion FINIS THE GOOD MANS EPITAPH OR THE HAPPINESSE OF THOSE THAT DIE WELL. 2 TIM 4. 7. I have fought a good fight I have finished my course I have kept the faith VERSE 8. Hence-forth is layed up for mee a crowne of righteousnesse c. LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. THE GOOD MANS EPITAPH OR THE HAPPINESSE OF THOSE THAT DIE WELL. SERMON IX REVELAT 14. 13. I heard a voyce from heaven saying unto mee write Blessed are the dead which die in the Lord from hence forth yea saith the spirit
and testament and be troubled about that when thou hadst more need to have that Will and testament confirmed that Christ hath made And then set thy soule and conscience thy inner house in order let not conscience be to seeke then of any thing that concerneth thee for thy peace toward God and man Die thus and die happily Though Death be an enemie yet thou shalt not be hurt of it because it is subdued and at last thou shalt get the victorie over it when thou shalt see it utterly destroyed And now as I have exhorted you to doe this by way of counsell so yet a little further I crave patience that I may encourage you to doe it by way of example By the example of this blessed servant and Saint of God for whose occasion you have given this meeting and I have preached this Sermon Give me leave to doe by her as Mary Magdelen did by our Saviour Christ to breake a box of Spiknard and poure it on her that I may anoint her for her buriall Concerning whom though I could say a great deale yet knowing how well shee was knowne to you I should not be afraid to say too much Yet on the other side because the night is farre spent and because shee was sufficiently knowne to you although I speake but a little I shall speake enough Shee dwelt among you who is he that can speake ill of her who knew her but reported well of her The Apostle Saint Paul reduceth all the practicall parts of Christianitie to three heads Living soberly and righteously and holily The grace of God saith he hath appeared and teacheth us to doe all this Shee had learned to live soberly Shee was a patterne of sobrietie Sober in her countenance in her diet in her apparell in her speech in all her behaviour And the grace of God taught her to live righteously both in those things that concerne the workes of justice and those things that concerne the workes of mercy both are referred to righteousnesse For her Justice I am perswaded shee was exceeding carefull in all her wayes to keepe a good Conscience I am sure she was a woman very diligent and painfull in her Calling shee was truly one of those good house-wives that Solomon describeth in Prov. 31. and had studied that Chapter well and attained the practise of it she could never endure idlenesse in any there was no plague she said to idlenesse and that diligence in our Callings sets open a dore to many blessings and shuts up the dore to many tentations I may call her a discreet woman that was a crowne to her husband so Solomon said a vertuous woman is Hee had a rich portion when God gave him her Houses and lands come by inheritance but a Prudent wife commeth of the Lord. Shee was an excellent guide to her family to her servants Children she had none She had such children as S. Austin speakes of and he saith they are those children that women are saved by What children saith he Good workes and those children shee was full of She did the part of a Mother in bringing up her servants that were with her insomuch as she would say sometimes though they were none of her owne children Behold here am I and the children that God hath given me And for workes of mercie aswell as justice she was most open-hearted and handed not only to doe according but beyond her abilitie alwayes ready upon every occasion to distribute and administer to the necessities of the Saints and provoked and stirred others to the doing of the like Among her neighbours she lived unblameably A woman of a meeke and quiet spirit and Saint Peter saith Such of God are much set by She was no tattler nor busie medler in other folkes matters For Pietie shee was remarkablâ—… Shee shewed it both in her health and sicknesse In her health both publikely and privatly In publike She was a religious frequenter of the ordinances on the Lords day and on the weeke dayes a diligent hearer and attender an excellent rememberer one of the best Remembrancers that I have heard of And in private she was excellent for duties there both for the discharge of her owne dutie by giving ensample to others and many times by good and godly exhortations and instructions and daily by private reading and prayer shee set apart some time for her selfe for private meditation In her sicknesse she was a spectacle for thousands to looke on It pleased God to lay a long and heavy affliction upon her Shee had a Cancer in her breast that had beene on her three yeares in the two last yeares she suffered a great deale of extremity as you may imagine by one thing that I shall say Shee was faine to endure a great deale of dressing with Corrasives and sharpe medicines a great deale of cutting and searing and burning shee was above fiftie times burnt with hot Irons but Lord with what patience did she still endure it Shee would say It was no matter sanctified afflictions were better then unsanctified prosperity Apelles said when the picture of a beautifull woman was to be compleatly drawne he must borrow one part from one and another from another and put altogether She had learned this Shee had looked on many good patternes in the Scripture and had drawne to her selfe an imitation of them all so that she was a perfect and compleat Modell Though I say much yet I know I say nothing but the truth I read of few excellent women in the Scripture but she made them a patterne of one vertue or other For obedience she was a Saraah for wisedome a Rebecca for meeknesse a Hannah for a discreet temper an Abigal for good houswiverie a Martha for pietie a Mary a Lydia I know not any necessarie thing that belonged to make up a good Christian but in some measure it pleased God to bestow it on her Thus she continued all her life in the time of her health and in sicknesse with so much patience as after a sort she endured a martyrdome and I see no reason but we may allow a Martyr of Gods making aswell as of mans I am sure if God make Martyrs I know not any fitter then she so meeke and patient and constant Many daughters saith Solomon have done vertuously but thou surmountest them all I will not say so of her because I decline flatterie But this I will say that I know not many excell her scarse any that come neere her She hath the reward of that shee hath done given her of God and her workes follow her We leave her to God and having committed her soule into his hands we beseech his gracious favour upon our selves FINIS THE GREAT TRIBUNALL OR GODS SCRUTINIE OF MANS SECRETS ROM 14. 10. Wee shall all stand before the Iudgement seat of Christ. 2 COR. 5. 10. That every one may receive the things done in his body according to that hee hath done
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
in his watchings and fastings and sackcloth by them hee overcame flesh and bloud by these he overcame God by them he overcame men by these hee made conquest of himselfe by them he enlarged the territories of Israel by these hee enlarged the bounds of heaven by them he made Hadadezer flye by these he made the Angell put up his sword and God to reverse his sentence by them he did remove temporall evils by these hee did procure everlasting good unto himselfe and others This is that humiliation which this sacred time requires not abstinence onely from meates which pamper this carkasse this is not the body of this fast but a vehement intention of religious duties above other times he that prayed twice a-day before let him now doe it seven times hee that fasted but once in the weeke let him now doe it three times or oftner as his body will permit him though it be to the sicknesse of the body it is an happy sicknesse of the bodie which is the sanity of the soule hee that gave Almes a little let him now double or treble his liberalitie hee that did delight before in recreations let him devote that time to prayer to humiliation doe not our sinnes require this our owne sins the sinnes of others if not our owne miseries for which we blesse God yet doe not the miseries of other Nations the Churches of God require this Doe wee not now beate our breasts and hang downe our heads and rend our hearts and punish our selves for our sinnes that God may not punish them Did not our sins call upon us for this dutie yet is not the sight of God the presence of our Saviour the joyes of Heaven the equalitie with the Angels the glory of a Kingdome worthie a teare a groane a sigh a fast are they now so contemptible or meane that no violence is requisite with what face shall wee appeare before our Saviour at his Tribunall when he shall demand of us his teares his watchings and fastings when he shall say unto us where are my teares are they water spilt upon the ground not to be gathered up Where are my sighes and groanes have they vanished into the ayre where are my watchings what not a teare for so many teares not a fast for so many fasts not a groane for so many miseries which I indured Had I shed but one teare should it not have broken up a fountaine of teares in thee Had I fetched but one sigh should it not have made thy life a perpetuall sigh But when I have done so much for thy sake shall it be lost wilt thou doe nothing for thy owne selfe shall I cast so much seed into the ground and reape nothing againe Oh my beloved what are all our afflictions what are all the afflictions of our selves to the least drop of gall that hee tasted to the least scourge which hee suffered how can we say that either wee loved God or our selves if wee doe not these things in testimonie of this If yee shall not performe these duties it is a small comfort for us that we have freed our soules it is your salvation wee thirst after and say in a better sense then the King of Sodome Danobis animas Give us your soules and without this wee have no comfort wee may be acquitted at the barre of God but wee shall not be crowned in his Throne for what is our crowne but you that heare us but if you shall thus groane as I doubt not but you doe in secret it is not I but God himselfe hath promised that they that sow in teares shall reape in joy that they which mourne here shall be comforted hereafter that they which groane here shall be refreshed in their proper house In this wee groane earnestly desiring to bee cloathed upon with our house which is from heaven Which God of his infinite mercie grant c. FINIS THE CARELESSE MERCHANT OR THE WOFULL LOSSE OF THE PRECIOVS SOVLE LUKE 12. 20. Thou foole this night thy soule shall be required of thee then whose shall those things be which thou hast provided DEUT. 4. 9. Take heed therefore to thy selfe and keepe thy soule diligently LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. THE CARELESSE MERCHANT OR THE WOFVLL LOSSE OF THE PRECIOVS SOULE SERMON XXII MAT. 16. 26. What is a man profited if hee shall gaine the whole world and lose his soule TThe Patriarch Iacob in his vision at Bethel saw the Angels of God ascending and descending Gen. 28. So from the thirteenth verse of this Chapter wee have the Disciples of Christ ascending and descending For first their generall speaker Simon Peter had made a notable confession of our Saviours Divinitie and had received for the further incouragement of himselfe and his brethren such an excellent testimonie from our Saviour that the Angels of heaven might behold and observe and imbrace Blessed art thou Simon Bar-Iona for flesh and blood hath not revealed this to thee but my Father which is in heaven and I say thou art Peter and on this rocke will I build my Church and the gates of hell shall not prevaile against it Which words were not only appropriate to him they were spoken to him but they were common to all the Apostles For as Origen argues shall we thinke that the gates of hell prevailed not against Peter but did against the rest Therefore that which was said to him was said to all and being such a glorious commendation behold the Angels ascend But secondly what if the earthly minde of man dreame of a Messias temporall and that they must be promoted to places of eminencie and stiled gracious Lords the case is too palpable for if Christ warne his Disciples and tell them of his approaching death at Jerusalem hee shall be sure to meet with a checke no such matter it shall not be so to thee Oh! here is a strange metamorphise a sudden alteration before a Confessor and now a controller there is no wisedome of the spirit in this and therefore no commendation for this but because he was somewhat too forward get thee behind mee for thou art an offence to me behold the Angels descend And surely this carnall wisedome had beene able to weigh them downe to the nethermost hell had not the wisedome of the wisest curbed and subdued and restrayned it What not suffer Yes Peter also must suffer and all that will follow Christ must renounce all the inâ—…icements of the world and mortifie all the corrupt exorbitancies of the flesh and resist all the temptations of the Divell For what is a man profited if hee gaine the whole world and lose his soule Which words are an exaggeration of the wofull estate of a temporizing Professor of a carnall Gospeller and they reach to our consideration these foure generalls First the excellencie and worth of mans soule which is of greater value then the whole world Secondly the possibilitie of 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
pressures and many sore and grievous temptations that lay upon him If so be his setled resolution concerning his spirituall estate and the satisfying of others in many doubts and disquiets of spirit that rose within him If so be the due respect to the Lords day the desire of promoting the sanctifying of it both by himselfe and others with a continuall griefe proceeding from a sense of his owne disabilitie to answer to the occasions and duties of the day If there bee any thing to bee concluded of concerning Religion from such passages as these then brethren I have all these as so many materialls put into my hand to builde withall and so to reare up a testimony before you concerning this disceased And thus in briefe have I testefied of him and to you all hee though dead now speakes but in a more speciall manner to you that are young men his death and that example wee have in him of mortalitie is as a loud Sermon preached unto you concerning the care you ought to have to bethinke your selves in your younger yeares of the things that concerne your spirituall and eternall welfare and how much it concernes you now to give all dilligence to make your calling and election sure Your thoughts it may bee are too much upon your patrimony and inheritances your houses and possessions your great estates and your matches that thereby you may as you use to say rayse your fortunes too too apt you are to be taken up with these considerations and to pursue thoughts of this nature but you see by this example how God may come and prevent the accomplishment of all these and in that day in that very day all these thoughts will perish death may come and marry you to the dust and call you not to your fathers mansions but to the common house appointed for all living where you must say to corruption thou art my father and to the worme thou art my mother and my sister this was his condition and so may yours bee too Therefore you young men remember you your Creatour in the dayes of your youth and know you that God hath provided instructions and counsels in his Word that are directed to young men that they may know how to cleanse their way and to flie the lusts of youth and betimes to beginne with God that so whether they live to old age or be cut off in youth they may be gathered to their Fathers in a good and a full age like a Shocke of Corne and so receive the blessing of the promise FINIS SPIRITUALL HEARTS-EASE OR THE WAY TO TRANQILITIE PSAL. 42. 5. Why art thou cast downe O my soule and why art thou disquieted in mee JOB 5. 24. Thou shalt know that thy Tabernacle shall be in peace LONDON Printed by Iohn Dawson for Ralph Mabbe 1630. SPIRITUALL HEARTS-EASE OR THE VVAY TO TRANQVILITIE SERMON XXXI JOHN 14. 1 2 3. 1 Let not your hearts be troubled you 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 and prepare a place for you I will come againe and receive you unto my selfe that where I am there yee may be also IN the 33. verse of the former Chapter our Saviour Christ told his Disciples that he must now goe away from them Little children yet a little while I am with you and you shall seeke mee and as I said to the Iewes whither I goe you cannot come so say I now to you This message of the departure of Christ from the earth of his being tooke from them did exceedingly sad their hearts and very much perplex and disquiet their spirits they knew what a comfort they had in the presence of Christ they knew what a faithfull Teacher hee was what a mightie Protector hee had beene how gracious and full of heavenly comfort hee had manifested himselfe to them at all times in his being with them And they could not now thinke of parring with him without much perplexitie and disquiet and trouble of spirit Therefore the words that I have now read are the speech of our blessed Saviour to comfort them strengthening their hearts against those disquiets under which they were exercised In which words you may briefly observe these three things for time will not suffer mee to stand much upon them First a dutie whereunto they are exhorted Secondly the meanes whereby it may be performed Thirdly the letts that were to bee removed that hindered them in the performance of the dutie in the use of these meanes The dutie that is to bee performed is in the beginning of the first verse Let not your hearts be troubled The meanes whereby to performe it in the words following You beleeve in God beleeve also in me The letts and impediments of the performance of it in the use of these meanes are so many objections and doubts as are wisely prevented by the wisedome of God in the two verses following I shall take them as I come to them in order and but give a briefe touch upon every one of of them First the dutie that is to be performed it is this to stablish and comfort their hearts Let not your hearts be troubled The word that is here translated trouble it signifieth such a trouble as is in water when the mudde is stirred up or when the waves and surges are raised by some tempest or storme It signifieth such a trouble as is in an Army when the Souldiers are disranked and routed when they are disordered and it shewes thus much that those distempers that are in the hearts of men in the affections of men doe exceedingly hinder their judgements that they can see no more nor discerne things no better then a man can doe in a muddie water All the affections are as so many Souldiers in an Armie disordered that keepe not their due subordination to their leader and guide by reason that the understanding that should guide the will and affections is now made a servant to them And this distemper of spirit ariseth from the inordinacie of the affections the inordinate motion and agitation of them This is called trouble Let not your hearts be troubled Bee not disturbed thus and disquieted and disordered So that no facultie of the soule can performe its owne worke So as that it is disabled to judge of things according to truth but that you are mis-led and deluded by mists and appearances It is with the mind in sorrow as it is with the eye in teares that cannot see a thing clearely so the mind cannot judge of things distinctly when the soule is disturbed Let not your hearts be troubled But that which our Saviour aymes at here hath a particular respect to the affections of feare and griefe when these are in the excesse the mind is troubled when a man over-feares any thing
wee have sinnes enough to bring us all thither God grant they bee not so violent and full of ominous precipitations that they portend our sudden ruine portend it they do but O nullam sit in omnia c. I am loath to bee redious Hee should not be tedious that reades a lecture of mortalitie How many in the world since this Sermon first began have made an experiment and proofe of this truth of this sentence that man is mortall and those spectacles are but examples of this truth they come to their period before my speech My speech my selfe and all that heare me all that breath in this ayre must follow It hath beene said wee live to die give me leave a little to invert it let us liue to live live the life of grace that we may live the life of glory and then though we doe die let us never feare it we shall rise from the dead againe and live with our God out of the reach of the dead for ever and ever So much for the Text at this time To declare unto you the cause of this present assembly would be altogether superfluous the dumbe oratorie of that silent object doth give you to understand in a language sufficiently intelligible that we are now met to performe the last rites and dutie that we owe to the memorie of our deare Sister here before us And Christian charitie hath beene so powerfull in all ages that it hath beene retained as a pious and laudable custome at Funerall solemnities to adorne the dead with the deserved praises of their life not for any pompe or vaine-glorious ostentation but that Gods glorie here may bee for ever magnified by whose grace they have beene enabled to fight a good fight and that the surviving may be encouraged to runne the same course when they behold them discharged of this tedious combat and crowned with a crowne of glory and immortalitie This Sister of ours was borne in this parish and hath lived in it some thirtie foure yeares or there-about eighteene yeares a single woman and sixteene yeares a married Wife of whom though upon my owne knowledge I can speake but little yet having credible information from others with whom she had long and private intimacie of many yeares acquaintance I must and will speake That which I told you was recorded of Rachel that shee was fruitfull in procreation of Children may in a great measure bee spoken of her for if the Scripture account bearing but of two children fruite certainly it will make an extraordinarie fruite in bearing of twelve which shee did It is a certaine token of a true and faithfull servant of God to frequent his house to pray unto him to praise him in his Church earnestly to labour to bee instructed in his will out of his Word then and there read and preached to them all which evidences of a good Christian were found in this our Sister For her constant comming to Church I my selfe can now speake upon my owne knowledge I have seriously and strictly examined my selfe and I professe ingenously before God that knowes my heart and you that heare me speeke that I cannot call to mind that ever she mist comming to Church twice a Sabbath day since I came which I would be heartily glad I could speake as well of others of this Parish as of her For some of them have got such a fisking tricke up and downe to goe to other Churches as if there were no rellishable food at their owne that I feare at the last they will come to none at all I pray God they amend this fault It was a vertue in her that deserved commendation and it is a vice in them that deserves reprehension When shee was in Gods house shee did not as too too many doe imploy her time in sleeping or some such ill course but I ever observed her to listen very diligently and attentively to what was delivered for the nourishing of her soule I confesse I doe not remember that ever I saw her take any notes in the Church of Sermons that were preached for it seemes shee did it when she came home for since her death going to her house accidentally I met with a booke of hers wherein shee had written many texts of Scripture with notes the day when they were preached and the persons by whom most of those which I have preached I saw and perused and others of stangers that I my selfe have heard these qualities are not to be past over in silence but are worthy of your serious imitation Neither did she thinke it fit barely to set them downe for her owne instruction only but what she heard upon the Sabbath day that she constantly practised upon the weeke dayes Shee catechised her children in those points spending some time in trayning them up in the knowledge of God and putting them in mind of their dutie to him in whom wee live and move and have our being by repeating Gods word delivered by hearing them reade Gods word printed and by singing Psalmes and hymnes and spirituall songs That she was a most provident and carefull Wife and a most indulgent and loving Mother all that knew her can best testifie and some of them have informed me And this let me speake and I have it from the mouth of some that perhaps did not thinke I would have mentioned it at this time and would have had it concealed but for reasons best knowne to my selfe I hold it very fit to relate shee was ever held to be of a most sweet nature and of a very loving disposition that shee was very charitable and inclined to relieve the poore It is likewise testified of her she was liberall alway but more liberall now then usually having had a consideration of the hard and needie times to which end as if shee had prognosticated her owne death shee layd by some money according to that abilitie that God had blessed her with for the reliefe of the poore Let no man censure me for speaking these things I doe for if I should not have given her her just and deserved praises some that now heare me and knew her from her cradle might justly have censured me for too much remisnesse Thus for her life As for her death I can say little touching it It pleased God not to giue her any long time of sicknesse but to take her away though not unprepared yet on a sudden with a short warning When her bitter pangs first came upon her she called to her Husband and desired him to joyne with her in hearty prayer to Almightie God that he would bee graciously pleased to extend his mercie towards her that hee would be pleased to let her live longer that she might repent of her sinnes and beg mercie at his hands for them that shee might amend her life And if he would not grant this for her yet for those many poore Children that were young that she was to leave behind her
that may be meant but that which is unrighteously kept is unrighteous Mammon to you if you procured it never so justly unlesse you doe rightly dispose of it and if you be desirous to doe right in disposing of your mammon of your wealth doe it now That when you want that power and those times you may enjoy the comfortable fruit of the well-redeeming of the time of your life to receive you into everlasting habitations In the 25. verse of the 16. Luke it is the challenge of Abraham to Dives Sonne remember that thou in thy life-time haddest thy goods for so the word signifieth thou haddest thy opportunities of life and of goods too but now thou hast neither life nor goods left thee to doe good with and therefore hee is blessed and thou art tormented It was the folly of those five Virgins They tooke not the opportunitie of life for that is the thing meant there but they posted over all to the last and hoped that all might bee effected in a trice or minute of their life which would haue held them employment enough all the dayes of their lives And therefore they came short of heaven the gates were shut against them as you see when the Bridegroome came If any man imagine because it is said Blessed are they that die in the Lord for they rest from their labours and their workes follow them That therefore it matters not so long as a man doth good at his death though hee have neglected the wayes of goodnesse all his life Let them know that by works there is not meant the actions of men but the fruites of their actions Their workes follow them not the workes they have deferred untill death but the fruites of those workes they did while they were living and received not the benefit of them untill death Their workes follow them that is the fruits of their workes It is more good and pleasant by farre to have the actions goe before and the fruites and comfortable effects to succeed and follow after But if any man yet suppose that hee may make that up in his Will which he hath neglected all his life long and though hee have lived miserably covetously and unprofitably all the dayes of his life yet his thoughts may tell him that by the Charitable Bequests of his last Testament as bequeathing largely to the Church and Common-wealth and to all sorts of people hee may at the last make fit compensation and satisfaction for neglect of former duties Let no man deceive himselfe with such a bad resolution for first it argues a signe of infidelitie that a man will not trust God for feare he should want in his life-time what is the reason else that he deferres the doing good in health unlesse it be for feare of wanting himselfe such distrust hee hath in the providence of God Besides the same God which bids thee doe good when thou hast opportunitie and while thou enjoyest the advantage of life hee expects it now And it may bee truly said of many that neglect those times of doing good while they lived and have now supplied that defect in their death by the large benevolence of their Wills Their will is good but their deed is â—…ught So much for the first point I proceed unto the second that is thou must not only take the time of thy life but also the opportunitie of thy meanes and thy estate while there is yet a price in thine hand while thou hast opportunitie and enjoyest wealth to doe good with redeeme the advantages and opportunities by employing them in that way for which thou didst receive them The time may come wherein you may desire to doe good but cannot wanting at estate and opportunities whereby to doe it Marke what Solomon saith Wilt thou trust in a thing of nothing for Riches have wings as an Eagle and flie away toward heaven It is the vanitie of men that they still forbeare and stay while their estates increase pretending that then they shall bee better able to doe good and extend themselves more largely or that they may keepe their wealth and waite for a better opportunitie But why wilt thou trust in a thing of nothing Thou seest a fowle in her flight and now it may be thou perceivest it but instantly it vanisheth out of thy sight Why riches have wings saith Solomon Thou hast them now in thy possession and retainest them fast in hold but presently they are departed they flie as an Eagle out of thy sight And the same wise man when he exhorteth men to cast their bread upon the waters Hee gives them this reason Thou knowest not what evills thou knowest not what judgements and calamities God intends to bring upon that Nation where thou livest upon the Citie upon the Familie where thou dwellest upon thy person or estate Thou knowest not what evils God will bring upon the earth And so likewise charge rich men in this world that they hee not high-minded and that they trust not in uncertaine riches but in the living God that they bee readie to distribute and to communicate and to doe good workes What is it that hinders men from distributing and communicating Because they trust in uncertaine Riches For if they would now learne not to trust in uncertaine Riches but account them uncertaine as they are and put confidence in the living God who can provide for them when those outward meanes which they so much rely on faile their expectations they would then be more liberall and bountifull and readie to doe good and to communicate So then here is the meaning of the point Take the opportunities of life That is first take the time of life while you may doe good and then take the meanes the wealth and estate which is the time of your meanes For this observe Iobs case hee goes on discoursing of this very point he was now a man stript of all hee had but the other day the Richest man in the East the Sâ—…ans and Caldeans had carried away his goods his cattell and his children and all things were taken from him Yet there was onething that administred comfort in the day of his adversitie and his affliction And it was this saith he If I have made the eyes of the poore to faile or if I eate my morsels alone or if I have not relieved the fatherlesse c. If I have not done thus and thus then let the Lords fiercest judgement fall upon mee But herein consists my comfort my conscience beares mee witnesse that when I had wealth and estate and enjoyed the goods of this life I did good I was father to the fatherlesse a foot to the lame and eyes to the blind I did all the good that lay within the compasse of my power to doe when I had meanes to doe it I say little doe you know beloved whatsoever thou art whatsoever estate thou hast though thou
it wee have not an estate to undergoe it in the meane time they runne to excesse of Riot and make such voluptuous and superfluous feasts that the Phenix hardly escapes the bounds of their desires If you can bee thus excessive in your dyet in your apparell in your sports if you can cast away in presents and in gifts in bribes and in gratuities superfluously upon rich friends there must of necessitie bee a defect in your will to the command of God when you neglect the miserable condition of the poore and lend no hand to helpe them What is the reason of it but because of the naturall rebellion and Athisme that is in the heart of every man against God that they will employ their estates any way rather then bestow them to that purpose for which they are appointed by God Oh what account shall such bee able to make at the day of Judgement doe but suppose when the Bookes shall come to bee opened wherein the particular diaries and passages of your life shall be thus examined Item so much for a feast Item on such a day for such another great feast and many a hundred daies for as many hundred feasts wherein hundreds of the servants of God have endured extreame want and inforced into banishment into other places to persecution to miserie and distresse when thou couldst not finde one of them in a corner of thy purse Item so much for such apparell for such entertainment for such building of Walks and Galleries What nothing for the servants of God are they so emptie when your houses appeare so full live they so poore and you so richly clad what can you spare nothing for Christ and the distressed members of the Church all this while Oh my beloved remember what Iames sayth Goe to now you rich men weepe and houle for your garments are Moth-eaten whereon you have bestowed so much cost and your gold and silver is rustie and canker'd and the rust of them shall eate up your flesh as it were fire at that day Let it teach therfore the servants of God to bestow their Almes most willingly to be free and in continuall readinesse in extending their contribution towards the necessities of those that want them and not onely so but to doe good in so doing for that is the principall dutie unto which the Text doth invite you While you have opportunitie do good But how shall a man in such actions of mercie and bountie and liberalitie make it appeare that hee doth good Therefore briefly take some helpes in this A man that will contribute out of his estate to releeve others and intends to doe good First hee must doe what hee doth justly he must not out of mercie extended to one injure another but must alwayes levell his charitie by his owne abilitie And this is that which the holy Ghost calls the giving of a mans owne Cast thy bread upon the waters thy owne bread not another mans To give that which is a mans owne by right by lawfull procuring his owne by right of possession the gifts bestowed out of that makes acceptation before God and provides a double recompence for the giver You see how Zacheus gives If I have wronged any man I will restore it and halfe my goods I give to the poore That is I will first make restitution of what I have unjustly gotten and then of the remainder I will give halfe to the poore It is no giving for a man to employ all his life-time in the procurement of unjust gaine By Usurie deceit in trading and other indirect and forbidden courses to heape up abundance of red clay and then to summe up a large Bill of the particular good hee intends to Religion for Churches and for Hospitalls and the poore with other such like benevolences makes but a simple satisfaction for thy unjuct courses in procuring such wealth to the prejudice and detriment of others this is nothing to thy advantage all this while thou art a theefe and givest stolne goods Nay thou maist further assure thy selfe that Hell shall bee the greatest recompence of thy charitie because thou bestowest that which is not thine Thou oughtest first to have made thy estate cleare and have restored the things that belonged unto others and reserved thine owne by it selfe and then to give free scope to thy charitie to the doing of any good action which time and occasion could propound This is the first dutie of any man that will doe good in giving he must give justly Secondly hee must give wisely too it is made the marke of a man fearing God Hee considers wisely of the poore and hee orders his affaires with judgement What is that Judgement hath a twofold respect it hath respect to the quantitie of a mans gift and to the qualitie of the person to whom he gives There must be a judgement a wise ordering of things in respect of the quantitie which a man bestowes according to that expression of the holy Ghost in Acts 11. 29. They gave according to their abilities they kept within the limits of their estates and exceeded not So must thou or else another man may perchance lose by thy liberalitie Againe there must be respect had to the qualitie of the person to whom hee gives My goodnesse extends to the Saints that are on earth to the faithful ones as the Text saith here to the houshold of faith It is not necessarie to give to every one that comes next to hand There be some persons I told you before that are not to be releeved except in case of extreme necessitie Wee must extend our Benevolence to those of the houshold of Faith Give unto Christ and to the naked and hungrie members that belong unto him and thou shalt not want a sweet and comfortable returne of thy charitie Againe as it must be done justly and wisely so if we desire to do good in releeving wee must doe it simply In the simplicitie and plainnesse of our hearts Let him that distributes doe it in simplicitie saith the Apostle What is that simplicitie when a man lookes up to God with a single eye as the eye may be said to bee single when it viewes but one object at once so the heart is small when it respects God onely in this action of charitie and makes no other reckoning of any outward object A double-minded man he lookes up to God and yet carries some respect to the outward honour which hee expects of the World and more often times to the World then to God at least he joynes them together But if a man bee desirous to bestow his benevolence with a purpose to receive recompence from above let him doe it for his sake that commands it and reflect upon God in all things This is the testimonie of our Conscience sayth the Apostle that in simplicitie and sinceritie wee have had our conversation among you not affecting the
Father to begâ—…t them they are begotten by the same Word of Truth they enjoy the same Mother the Church Ierusalem that is abovâ—… is free and is the Mother of us all they are brethren together of the same Familie And therefore beloved let men see and acknowledge this that whatsoever difference there is of Nation yet they are all of the same Houshold in this respect You see the Iewes notwithstanding they were distinguished by Tribes yet they are all nominated together the House of Israel So all the people of God let their distinctions bee never so distant in respect of wealth of naturall birth of decent or outward ornament they are brethren of the same Familie notwithstanding Beloved let us looke to this Point we â—…re all brethren and all of the same House Is it not a shame then when one brother is full to suffer another to dye with famine and hunger for one of the same House to let his brother sincke under reproach and disgrace not offering his assistance or his hand to helpe him and prevent his extreamitie If this be the taske and dutie of Christians that they should especially looke to them of the Houshold of Faith let the instâ—…ction stirre up oâ—… endeavours to the performance of this dutie and above all the affection wee beare to others let the respect wee beare to the people of God bee advanced Saith our Saviour Christ when you come to a place aske who is worthie and I could heartily wish that you who intend any worke of mercie out of the estate which the providence of God hath enabled you withall according to the command of this dutie would propound the same rule unto your selves enquiring first who are worthie Bestow not your charitie at randome as it is the manner of many such are in want and they looâ—…e no further but enquire where you may bee furnished with better directions who are worthie and who are of the Houshold of Faith and inhabitants of the Familie such you are to labour to find and having found them looke to them And the more to incite you to this dutie know that Christ calls for it and doth continually expect it He would have you especially to have an eye to his members I was hungrie and you did not feed mee hee calls for it that gave you your wealth Neither doth hee demand any thing that is not his owne as David confesseth in his Provision for the Temple of thine owne have I given thee so you may account of whatsoever Christ calls for if it bee to your estate it came by his donation and hee gave it you first If you bestow any gift on your Children you thinke you may reserve that power unto your selves to take it againe at your pleasure and give it unto whom you list and shall not God be allowed that priviledge 〈◊〉 hee that conferres many liberall bâ—…ssings on thee Sure thou art much in his debt and it argues too foule an ingratitude if hee lend thee a Million and thou refusest to pay him a Mite Againe if hee call for it t' is not for thy lossâ—… that he requires it but will give thee better riches Aske of him and he will give you the Holy Ghost nay the kingdome of Heaven and those are riches farre above the value of any substance thou enjoyest Aske of him and hee will forgive your sinnes 10000. Tallents whereas hee demands but one penny of thee I daâ—… say he doth greater things for thee already then he desires for others Againe consider what want you have of him that demands this Hee gives you dayly bread give us this day ouâ—… dayly bread if you did not receive dayly bread and a blessing on it â—…om him you neither could have bread nor enjoy life by it Againe make on what termes he requires it t' is but to be lent and to bee lent upon Usurie too Many covetoâ—…s earth-worms would bee glad to heare of the most advantage by Intrest of money yet no Usurie is lawfull except this and this is spoken in this phrase to no other purpose but to convince the world of sinne that seeke gaine to their owne losse and procure their profit a wrong way Hee that gives to the poore hee lends to the Lord upon Usurie It is the confession of the Usurer that to receive ten in the hundred is great gaine and hee concludes that much advantage doth acrue to his Coffors and accounts it a prosperous profession Miserable trading when wee exchange our Soules and expose them to eternall destruction for the procurement of a little wealth of this world which hath not a minutes subsistance But This is the trade of advantage not ten in the hundred but a hundred for ten nay a hundred for one To enjoy a hundred for one here and in the world to come eternall life is advantage farre above the comparison of any gaine the earth can afford us Further marke who it is that askes this at thy hands even hee whose favour thou must one day seeke for whose countenance thou wouldest give all the world it is hee before whose seat thou must appeare that calls for this dutie of doing good with thy estate while thou enjoyest it denie not this small courtesie to him lest his favours being abused turne into anger and thou become a miserable instance of his heavie displeasure No man desiring the favour of a Prince or Judge in some businesse of importance but would gladly embrace an occasion of doing him a pleasure before the tryall of his cause that so the Judge may take notice of his good will and gratifie his kindnesse Beloved wee have speciall use for the favour of Christ and must all appeare before his Iudgement seate Now wee have opportunitie sufficient Christ in his poore members of the houshold of faith comes to you expecting favour at your hands hee wills you to doe good to them and to him in them What you bestow on them he accounts as a courtesie to himselfe In asmuch as you have done it to those it extends unto him and what is denied them he takes it as an inâ—…urie to himselfe In asmuch as you have not done it to those you have not done it to him Therefore looke how you extend mercy here to enjoy it hereafter and as you expect the favour of the Judge make way for his kindnesse by the performance of his will in a seasonable contribution during this life hee that useth not mercy here shall find none hereafter and Iudgement shall bee mercilesse saith the Apostle to them that shew not mercie Nay looke that such mercy â—…e showâ—…e as God expecteth you that are wealthy according to the wealth and riches you possesse God will accept of no beggerly present from a wealthy man neitheâ—… will he receive a poore reward from the Coffers of him that hath horded up much red â—…ay where hee hath 〈◊〉 liberally hee wilâ—… 〈◊〉 liberally Looke to it for
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.