therefore he cannot but with amazement and fear continually tremble before God and he desires if it were possible that there were no God at all that he might never be called to account for his doings But now the child of God a faithful Abraham that is in covenant with God he may in the middest of all evils lift up his head with joy and comfort even when wicked men are at their wits end and know not whether to turn themselves It is I say a point needful to urge in these times wherein we hear abroad of wars and rumors of wars and so many distractions and what they feel we have cause to fear but now it is seasonable at this time when we see the King of fears act his part before our eyes he that the Philosophers call the most terrible of all terribles that is Death that tends to the extirpation and abolition of nature in regard of our being here I say there cannor be a better argument treated of then somewhat that may fence us against the fear of this evil Now for the opening of this point First consider what fear is And then what fear a Christian should be freed from And then how it comes to pass that a Christian is exempted from all slavish and inordinate fear And then come to make some Use of it to the present occasion First that we may know the point the better let us consider what fear is in general And fear beloved is such An affection or passion of the soul that is stirred up with a through apprehension of some future evil that is very difficult to be resisted by the party or patient It is an affection or passion of the soul for it makes a real transmutation in the man It is such an affection as is stirred up with the apprehension of evil for evil is properly the object of fear we do not primarily fear any thing that is good axcept the loss of it and it is ill to lose any good thing Again it is evil future for if the evil be present we grieve and not fear And it is such an evil as is difficult and hard to resist an overcome with patience for if it be a small evil that is easily conquered you contemn it you fear it not You see then what fear is in general Is all fear prohibited Not the fear of God c. Fear is oft commanded in Scripture know then there are divers kinds of fear First natural fear and that is called natural either in regard of the material or efficient cause When the party that doth fear is phlegmatick or melancholly and so is naturally inclined to fear this may be called a natural sear Or in regard of the object when there is somewhat in that which is destructive to nature and therefore the fear of death it is natural to man and so whatsoever may prejudice nature Now this natural fear is an affection that Almighty God concreated with the soul it is naturally good it is morally neither good nor evil but according as it is determined by circumstances Again there is a carnal evil fear namely when a man fears the evil of punishment more then the evil of sin a corporal evil more then a spiritual a temporal more then an eternal He is afraid of losing something he enjoyes or of not getting something he desires c. In either regards there may be a carnal fear as I shall explain it to you more anon and this so far as it is carnal is ever to be condemned Thirdly there is a servile fear and this is such a fear as looks at the punishment only and not at the sin when a man is afraid of the judgements of GOD and never fears sin that is the cause of it And so withal when this fear is only servile and is retained in the heart that man desires still to sin there is a love of sin a wishing that God would give him leave to sin and let loose the reins to him that if it were possible there were no God no Devil no Heaven nor Hell that he might sin were possible there were no God no Devil no Heaven nor hell that he might sin freely And if he abstain from sin at any time the cause is that there is this punishment that is the consequent of sin and not out of love to God or obedience to his commandements Now this servile fear though in it self it be not savingly pleasing to God yet it is a thing that is good as S. Austin observes for that man that fears servily he doth that which is good though he doth it not well because that is a thing that depends upon the disposition and will of him that doth the thing though the thing be good as far as it goes It is good for the restraining of evil men from outrages in the world and it is a preparative in the way to conversion as it is Act. 2. Lastly there is a filial son-like fear that ariseth out of the consideration of the greatness and especially of the goodness of God whereby a man so hates punishment as he hates sin also the cause of it Now there are divers degrees of filial fear One degree we call innitial fear in this World And a degree of perfection in the world to come In this world the fear we have hath one eye upon the punishment and another eye upon the commandement or love of God And here many make a doubt whether they are to do that which is good having an eye to the recompence of reward or to abstain from evil out of the fear of punishment For answer briefly And thing almighty God hath made a motive to us to incourage us to do well or to deter us from evil we may make a motive to our selves and as long as we do so we do well It was so with Adam in Paradice this was propounded as a motive In the day thou eatest thereof thou shalt die Then to abstain from the forbidden fruit partly out of fear of punishment If Adam did so he did well So every one of us in regard of any evil we may have an eye to the punishment that will be the consequent of the thing for Christ urgeth this to his own Disciples Fear not him that can kill the body c. And to do things meerly without any respect to punishment at all I know no reason why any man should aspire to that perfection For God while we are here hath given us these motives to stir us up to avoid evil and it is well if we can heartily and truly out of love to God do it by all the motives that God hath propounded To have a fear meerly for punishment and still to retain the love of sin and no respect or love to the commandement of God this is not acceptable to God in a saving manner but to have an eye to God and to abstain from sin
of protection on the right hand and on the left That then that was the ruin of the Egyptians it was the protection of the Israelites So it is in regard of death that that is the entrance to the doleful misery of evil men that is the most blisseful and joyful day to a child of God that can be for then he rests from his labours and his works follow him But notwithstanding all this it is hard to live without fear I enjoy many things I am afraid to lose them and my children are afraid and loath to part with me my heart wavers and is full of perplexity how shall I be freed from this I know fear is a natural thing deeply rooted in nature think not to get the conquest wholly but by little and little Labour to get the Spirit of God that is supernatural that must overcome this for the strongest resolution of the most resolved spirit in the world will not overcome it it must be by a power that is stronger then our own namely by the Spirit of GOD that we being assured by the Spirit that God is our portion and living the life of faith we may not fear any thing in regard of this world Secondly labour to keep our covenant with God there is an admonition Numb 14.9 Only faith God remember you do not rebel against God and then fear not this people for God is with you but he hath for saken them The righteous is bold as a Lyon but the wicked fears and oft-times where there is no fear What is the reason we are so faint-hearted that we fear the loss of the things of this world because we are not assured that God is our portion for if a man were assured that what he loseth here God would make up in regard of his presence that he would be All in all instead of wife and goods and children and honours c. it is impossible that this man should fear the loss of any thing for he possesseth all in God and he cannot be lost In particular labour to strengthen faith make God our strong Tower and live by faith he shall not be afraid of ill tydings why his heart is fixed trusting in the Lord Psal 1.12 When men make the things of this world their portion when they make riches and the arme of flesh their portion that they must rely upon here is a reed that will either break or pierce a mans hand No wonder that this man fears in all occasions and extremities because he forsakes the Lord and cleaves to the creature But that man that lives by faith is without fear As Peter when he began to sink faith Christ Why dost thou fear O thou of little faith The reason he did sink was fear and why did he fear because his faith failed him he did not lay hold upon God and Christ Lastly let us remember to order our selves aright in regard of our love and this will keep us from inordinate fear For we must conceive that love is the fountain of all other affections we love things and therefore we desire them if they be absent and we rejoyce in them if they be present and we fear the loss of them to be abridged of them Now let us order our love aright in regard of the things of this world and we shall never fear much for it is the observation of S. Austin we fear to lose somewhat that we have attained or not to enjoy somewhat that we desire so it ariseth from love somewhat that we love and affect we are afraid of the loss of it and this is the cause of fear Now in regard of wealth a man is afraid he shall not have enough he shall not have a competency it is because he loves the things of the world too much A man is afraid of Death why because he loves his body too much A man is afraid he shall lose his children or his Friends what is the reason he loves them too much too inordinatly We should labour to love them only in and for God and then we shall not be afraid of the loss of them but shall be content to be disposed in them and in our selves as God shall see convenient in his heavenly wisdom A word for the occasion and that I will dispatch in a word You know the occasion of our meeting at this time and in this place it is to perform this last rite to the body of a Child that God hath taken lately to his mercy You see how Almighty God is pleased to dispose it sometimes even ost-times from the Cradle to the Grave out of the Swadling-bands to the winding-sheet God will have it so sometimes and when it is so we must lay our hands upon our mouths and be content with the will of God For those that are Parents let all learn this lesson not to dote too much upon their children not to be enamoured too much upon such flowers you know how soon God takes them away before you be aware It is not their wit or their comliness or agility and nimbleness or healthy constitution or any thing that can award them from the stroak of death when God sends it Therefore learn to love them in and for God for his sake and you shall have no cause to fear the loss of them or grieve immoderately when they are taken away why because they are all alive still to God and this tender Babe is not lost he is but sent before he is alive still in the presence of God the soul stillives and the body shall live and is in Gods account Christ hath the charge of it and will raise it at the last day That man can lose no friend that loves his friend in and for God because they live with God and he shall enjoy them at the last day Again as we may mourn for the loss of our friends and children or else we were without natural affection so we must rejoyce that they have gained as we have lost them as they are taken from us so they are taken from the evils of the world from a great deal of sin and misery and what that might have been the Lord only knows therefore we have cause to be thankful And beloved be thankful too if God spare any if he take one he might have taken all and prepare for it too be thankful for them that are lest And remember labour betimes to instruct your children in the fear of God let it be the first thing we infuse into them as soon as they be capable namely the elements of Christian Religion holy and heavenly things why because they may be taken away before we are aware It may be we have but a little time but a few opportunities to do good to them I tell you what our conscience will tell us else that we have not been so careful to instruct our children as they have been capable
comforts are gone So if a man love honour and applause amongst men it ceaseth in the grave all honour there is laid in the dust contempt is cast upon Princes this is that that affecteth men exceedingly that they shall lose their honours and pleasures and acquaintance and business and all when they come to the grave and that because mens hearts are set too much upon these things That is the second reason There is a third thing which is a sinful cause of this fear of Death and that is the want of Assurance There be two things that a man not being assured of makes him fear Death and these may be in the children of God and as they are more in any one so the fear of death is more in them The first is when they are not assured of reconciliation with God that God is at peace with them pleased with them in Christ The want of this assurance makes death fearful for now they look upon Death as a Sergeant as a Jaylor either it is a Sergeant to take them off their present comforrs or as a Jaylor to hold them under those bonds and fetters that they would fain escape Now when a man looks upon Death either way it is terrible As a Sergeant so the rich man in the Gospel This night they shall fetch thy soul from thee they shall come to thee as a Sergeant to a Debtour to require a debt they shall require thy soul of thee Now we all know that a man that is in debt and either hath not to pay or is unwilling to part with that he hath such a man cannot indure the sight of a Sergeant above all men because he cometh to fetch that from him that he would not part with Or if he look upon Death as a Jaylor so Christ saith Agree with thy adversary quickly lest he deliver thee to the Judg and he give thee to the Jaylor and then he holdeth thee in prison from whence thou shalt not go out till thou hast paid the utmost farthing Now when a man looks on Death as a Jaylor that holdeth all in the grave till the great Judg of heaven and earth calleth for them at the generall day of Assizes that great day of appearance when all the world shall be gathered together and every prison shall give up their prisoners The sea and the grave shall give up their dead I say when a man standeth thus as unreconciled to God or at least as one that doth not apprehend this reconciliation is not perswaded of this that God is reconciled to him it is no marvel if Death be terrible to him Therefore in the sixth of the Revelation The Kings and Captains and the great and mighty men they cryed to the mountains to fall upon them and to hide them from the presence of the Lamb because the great day of wrath was come and who could stand So we see in 33. Isa 14. there is crying out concerning the coming of God the sinners in Sion the hypocrites are afraid what is their fear who shall dwell with everlasting burnings and who shall remain with cousuming fire when they shall see nothing but terrour and wrath in God fire and consumption when they see nothing but such terrible things then feare cometh upon them Now mark hypocrites stand all together unreconciled and therefore it is no marvel if they be afraid and the Saints of God so farre as they are defective in the assurance of Gods love so farre they conceive themselves in the state of Hypocrites and therefore they are so full of fears Again a second thing that they stand unresolved of is concerning the future estates of their souls and bodies after death they are not sure of this that there is a better condition afterwards this is that great question Whither go we I go now out of the body and whither then I go out of the world and whither then I am going out of the company of men and whither then shall I go to Angels and Saints or to divels shall I go to Heaven or to Hell shall I have a beeing or not in misery or in happiness They know not what shall become of them they are unresolved of this point of their own state to come whether they shall be in happiness or horrour after death and therefore Death is terrible You have the point opened I will answer an objection or two and then come to the use It may be objected It seemeth the servants of God are not kept under the fear of death all those that are in the state of grace have faith faith that spendeth these fears and therefore since they are in the state of beleevers how can they be held under the fear of death To this I answer briefly there is faith in all the children of God that are effectually called but we must know that Faith is considerable two wayes first as it is in conflict and secondly as it is out of conflict Now the Faith of Gods servants in conflict so sometime it is in conflict with fear and sadness of spirit Why art thou cast down oh my soul why art thou disquieted within me c. Sometime it is in conflict with reason and sense thus the people of Israel when they came into the Wilderness they looked for nothing but dying and destruction of nature for sense presented it to them therefore saith Moses which is the voice of faith Stand still and see the salvation of God c. Now in this conflict the success is doubtful sometime as it was between Amalek and Israel fighting together Amalek prevailed and Israel had the worst sometime Israel prevailed and Amalek had the worst so somtime Faith prevaileth against sense and those fears that arise from sense and sometime again carnal fears and Sense prevaileth against Faith now accordingly are those effects in the hearts of Gods children But secondly sometime Faith is out of conflict it now triumpheth in assurance it is come now to full assurance of Faith as it is called in the Scripture and then there is nothing so comfortable and desirable as death it self to the servants of God So we see David in the 23. Psal Though I walk through the valley of the shadow of death I will fear none ill for thou Lord art with me And so the Apostle Saint Paul triumpheth over all things Nothing shall separate us from the love of God in Christ neither principalities nor powers nor life nor death nor things to come nothing shall do it the Apostles faith now was out of conflict it had got the field the day of Sense and now he looks on Death with comfort So that I say in that measure that Faith works in that measure fear of death ceaseth Secondly it may be objected But we see the servants of God are said to love the appearance of our Lord Iesus Christ and the Apostle Paul is said to
desire to be dissolved and to be with Christ How can these stand with the fear of death under which Gods servants are held To this I answer briefly Gods servants must be considered in their desires two waies First in their general desires Secondly in a particular state wherein they are In their general course their desire is most for the appearing of Christ they most desire to be with him as best for them but take them in some particular state wherein they are less provided and less fitted and prepared then they may be at a stand in their desires they may have the fear of death in them As a wife her general desire is for nothing so much as for the presence of her husband yet she may be under some particular unfitness there may be something or other in the way that she would not have him come in at that instant though her desire be for nothing so much as for his company So it may be the case of the servants of God they may say somtimes Lord spare me a little before I go hence to strengthen my faith to perfect my repentance and holiness to do some particular work and the like David considered this that there was something that he might doe that he had not done and that he would faine doe before he went and so Hezekiah and the rest of the servants of God The point is clear I come to the Application It shall be a word of exhortation to cut of other uses and that is this To stir up the servants of God that if they be disposed to distempers under which they are held that they are afraid to die that therefore they labour by all good meanes to shake off the feare of death Why Consider and note well those two things that are in the Text. The first is this that it is an uncomfortable state to be held under the feare of Death you see it is called a Bondage here and that is enough to show the uncomfortableness of it he saith by the feare of death they were held in bondage all their life long Now the fear of Death is a bondage principally in these two respects first because it is with them as it is with a Bond-slave A Bond-slave is afraid to looke on him that hath the command of him he apprehendeth him as no freind therefore he doth not love to looke on him so it is in this case when a man lookes upon Death as a thing that is no freind to him he cannot abide to look on him every thought of Death is a presenting of death to him and it is a miserable bondage when a man cannot present Death to himself without fear Secondly there is this in it that makes it a bondage it holdeth downe the spirit of a man A bond-slave you know is bound with fetters and chaines in his captivity so that he hath neither freedome of spirit nor freedome of action So it is with a man that is held under the fear of death he cannot doe what he would he cannot rejoyce in God he cannot delight in the apprehension of glory to come he cannot entertain a thought of parting with things present with that security and comfort of heart that he should doe and all because this fear as the setters bindeth his hands and his feet and keepeth him in bondage This is the first thing the fear of death to be held under it it is an uncomfortable state Secondly as it is uncomfortable so it is possible that the servants of God may be free from these fears under which they are held We see the text sheweth it Christ came for this end that having destroyed him that hath the power of death that is the devil he might deliver those that for fear of death were held under bondage Did Christ come for this end then it is possible to be had for certainly Christ would not lose his end he came for this was his end not only to deliver them from eternal death but also from the fear of temporal death It is possible therefore The servants of God have found it and therefore you shall see them brought in insulting and triumphing and glorying over Death Oh death where is thy sting Oh Grave where is thy victory thanks be to God that hath given us victory through Christ our Lord When they looked upon Death through Christ they looked on it without this fear the sting and power is took out the very nature of it is changed and it is made now every way beneficial I say it is possible for we are regenerate and begotten again to a lively hope to an inheritance immortal and undefiled and in what measure the hope of heaven is in the heart of man in that measure the fear of death falleth in that heart now it is possible that we may attain this fulness of hope and therefore it is possible that we may be freed quite from the fear of Death This may suffice by way of motive A word or two by way of direction If this be possible to be had how shall the servants of God get it you see some of Gods servants are held under the fear of death and that all their life long how shall we be freed from this fear I should now orderly take up the particulars laid down as causes and shew that by these it is cured as for instance Doth God do this for this end that he may humble a man then the more humble thou art the less thou shalt be in the fear of Death for God layeth these fears upon men to humble them therefore labour for perfect humiliation and thou shalt perfectly rid these fears out of thy heart as we see plainly the servants of God the more humble they have grown the less careful they have been of life and the less fearful of Death And so those servants of God that have been brought to deny themselves and to renounce all their worldly expectation and advancements they have alwaies been ready to die Saint Paul was grown humble and the Lord had prevailed upon him kept down his spirit from being exalted above measure and now faith he my life is not dear to me he was content to lay down 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 took off from all that puffs up the spirit of a man he will be content to lay down any of those things even life it selfe if need be Again secondly Doth God do it to strengthen faith in a man then the more thou strengthenest faith the more thou shalt be freed from these fears you know faith looks upon Christ as the proper object of it and the more a man interesteth himself in Christ the more by Christ he is freed from the fear of Death Christ hath redeemed us from the Grave and from
perpetuity it must be a constant assection grounded and established in the heart The Ayre you know is light and yet we call it not a lightsome body because it is lighted by the presence of another and when that light body is removed it is dark you may say it is dark for the Ayre is dark in the night when the Sun is absent as it is light when the Sun is present those we call lightsome bodyes whose light is originated and rooted in themselves So it is in this case such are not godly persons that may have some injections of godly thoughts and godly affections cast into them and be in them for a spurt and for a brunt and for a little flash like a flash of lightning in the Ayre and gone away again presently but it must be rooted and grounded in a man so as that it will continue continue so as that the exercise of graces and duties toward God should be frequent and quotidian as it is here in the Text The desire of our soul is to thee in the evening and our spirit shall seek thee early in the morning Morning and evening frequently daily to have commerce and communion with God to walk with him to set our selves in his presence and to approve our selves to him to make it our constant trade to do so to be Gods dayes-men to work by the day with him and withal to be constant to hold out for perpetuity Only time can discover truth and truth is the daughter of time to us God knoweth it before but we can never know but by the holding out but by the perpetuity I acknowledg there is a great difference between that which the Scripture calleth temporary faith and that which it calleth saving faith there is I say a great difference they do not only differ in this that the one holdeth out and the other doth not hold out but they differ in their vital principles by vertue of which one holdeth out because it hath a more noble nature in it and the other because it is a slighter timbered thing it doth not hold out because the one is a real and true and substantial beauty of grace the other but a superficial and painted beauty substantial beauty that is founded upon nature upon our complexion whether it rain or shine it will hold out in both but painted beauty one fears a little wet will alter the painting another lest a little heat should do it A painted beauty will not hold but true will hold And they that do love true love long as our Proverb saith I am certain it is so here they who do once love God truly love God for ever I will dispatch the rest in a word There be some special duties besides these generals which make the general character of a Christian I say there are some special duties that do concern him according to the speciallity of times Now there is a double time and so a double posture of a Christian in which accordingly he hath several suits of graces to put on and to exercise There is a double dealing of God which is the foundation of it God dealeth sometime in a way of mercy and favor toward his servants and God dealeth sometime in a way of Judgment and wrath and displeasure and he doth so though not as an angry Judg but as a father that is angry even with his own servants Now accordingly as this general temper and frame of spirit should be at all times so it should shew and discover it self in those several times In the time when God sheweth favour then the servant of God is to serve God so much the more chearfully and so much the more fruitfully to run the wayes of Gods commandements because God inlargeth his way and giveth him free scope and more opportunities and advantages for it and to improve those favours for the advancement of his glory that gave them But the particular thing that is especially exprest here though that be intimated too and it is noted as a character here of a wicked spirit that they will do wickedly in the land of uprightness that is in the land where God dealeth very gently and gratiously and uprightly with them every way and squarely that they can no way complain it is a wicked spirit that doth so But that which is specially meant here in the way of thy judgments will we wait for thee is that Gods servants will not only not start if their temper be right from God when he smiles upon them but they will love him when he frowneth they will even then stoop and kiss the rodd they will then obey him Gods children will acknowledg him to be their Father and Lord and submit to him even when he is angry Here is a vast difference between the godly and the wicked as I shall a little touch by and by As the Father speaks even to this very purpose when sweet oyntment is chased it smells the more sweet it delivereth the persume the more excellent but in a dunghill in a filthy place stir it and the more you stir the more it stinks Wicked spirits when God doth but chafe them manifest the filth and corruption that is within them as a man may know money as he saith when it falleth down whether it be silver or brass it will then betray it self so here their language their speech will betray them then and declare what they are The divel thought that Job had been of such a temper that he would have curst God to his face if he would lay his hand upon him and touch him but it was far otherwise because he was of a better mettal and stamp therefore he blessed God in the middest of judgment as he had done formerly in the middest of his mercies And this is that a Christian should do labour to be fruitful in thankfulness and chearfulness of spirit when God sheweth favour and giveâ—… any ease and mercy to him and labour likewise to be faithful and constant to him even when his judgments are a broad But there be divers particulars in that I will but meerly mentich them There be these sour things as so many sleps and degrees of the duty of a Christian in the times of Judgment whether they be impendant or incombent whether they be publick or private that concern the Church or particular persons First of all the duty of a Christian in the times of Judgment if he be of a right temper is Perseverance to hold out not to be beaten off for a little storm or shock but to keep on his pace to keep on his way Travellers that go to sea meerly to be sick a little or in sport if there arise but a black cloud they presently give over their voyage is at an end they come not to venture shocks and storms and danger they come for pleasure but the Merchant that is bound upon a voyage
see the face of God all are of his house all converse with him all stand in his presence all are his sons all are his heirs a house so scituated as never any upon the brow of that hill which is the beauty of perfection the delight not of the whole earth but of heaven it self in the purest ayre that ever was even purity it self free from all malignant vapour a place irriguous with the chrystal streams of Paradise it self a place inriched with all the precious things the heart of man can desire an house not built by man but by God himself not of terrestrial feculent matter not of gold or silver but that which excells all valuation whatsoever the hanging or or naments of which house are not of Arras or Tissue or cloth of Gold or whatsoever is more precious with men but far above these such and so excellent that Neither eye hath seen nor ear hath heard neither hath the like entered into the hearts of men The delights of this house are such that if all the contentments and delights that ever ravished the hearts of men in their private houses were put together yet were they but as a candle to the Sun as a drop to the Ocean Oh the stateliness and magnificence of the Hall of this house wherein are Prophets Apostles Martyrs Confessors Saints Angels the blessed Virgin especially all of them praising and lauding God! Blessed are they that dwell in this house they will be still praising thee Here in this life are variety of imployments according to the diversity of mens Callings and their necessities but there shall be no necessity there shall be but one work the work of Praise a duty which in this life is performed with fatigation and weariness but their it shall be done with all sweetness and delight increasing with the continuance of the same No vain thoughts to interrupt this duty no weariness of the flesh to weaken this duty no necessity or indigency to rend us from this duty but as it will be our happiness to love and see God so it will be the exercise of our happiness to admire and to laud God while we are here such is the weakness of our apprehension that we cannot with the same act conceive the work and the workman we cannot think of the benefit and the author of the same then we shall be enabled to joyn both these together so to admire the work as at the same time to praise the author so to contemplate the benefit as at the same time to fall down before the benefactor Oh the stateliness of this presence where the face of God the beauty of God the Majesty of God is seen in so glorious a manner that even Angels and Archangels cover their faces not being able to behold stedfastly the great lustre of the same Oh the loveliness of the chambers of the King made for the soul to repose her self in all spiritual delight after her labour and travel in this miserable world oh the beauty of the Mansions of this house prepared by Christ himself for the soul to refresh her self with all spiritual food and oh the variety and excellency of the food of this house the understanding shall have his food morning and evening knowledg a clear view of all things not in themselves or in their causes but in their exact Idea's subsisting in the essence of God but especially the radiant vision of the face of God the Essence of God the Sun of righteousness The will shall have her food goodness joy delectation not by measure but drowned in the full ocean of these with that stability and confirmation that she cannot will that which is evil The affectiens shall have their food being fully satisfied beyond their desires The Body shall have his food being made an impassible clarified Agil spiritual body defecated and purified from this feculent elementary food and all other alterations common to it with beasts and which is most wonderful the King of Kings shall gird himself to reach out these Joyes unto us they shall be administred unto us Ve jad Hammelek by the hand by the power of a King Did I say this of my self who would give credence unto me but Truth faith it Luke 12.37 Blessed are those servants whom he shall find watching verily I say unto you that he shall gird himself and make them sit down to meat and will come forth and serve them Oh wonderful dignation who ever heatd of the like Stat Cato dum Lixa bibit the Lord stands the servant sits the Lord is girt the servant is loosed the Master is reaching out full bowels and the servant is inebriated with the rivers of these pleasures once he girt himself to wash his Disciples feet and the servant was astonished to see so great a Majestie condescending to so mean ministery shall we not be much more ravished with this ineffable dignation when he shall again gird himself to supply the soul with unspeakeable delight as if God himself intended nothing in heaven but to heap content upon them that sit down with Abraham Isaac and Jacob in the kingdom of heaven This is the fatness the excellency of this house with the weak adumbration whereof I doubt not but that your hearts are so taken that ye have reduced all your desires to this one with the Psalmist One thing have I desired of the Lord which I will desire even that I may dwell in his house and behold the beauty of the Lord. And I wonder not when I contemplate the Mafesty of God I wish my self all fear and when I consider the power of God I wish my self all humility and when I meditate on the goodness of God I wish my self all Love and when I contemplate the Beauty of God and of this bouse I wish my self all desire and so do you also and therefore with unanimous votes you request me to conduct you to the gates of this house whereby you may enter into the same and according to the magnificence of this House so there are many gates whereby we may enter and all of these reaching even to the Earth with the foot of Jacobs ladder There is the gate of Faith by it we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 access unto God and that with boldness by this we lay hold on the Throne of Grace by this we prostrate our selves at his feet by this we adhaere and cleave close unto God by this we live in Christ and Christ in us by this our hearts are purified our conscience washed with the bloud of Christ and fitted to see God and to enter into the holy of holies unto which no unclean thing can be admitted This is one Gate Another is the gate of Hope which entreth within the Vail and bringeth us neerer unto God this grace taketh us by the hand and leadeth us through the streets of New Jerusalem and sheweth us the Temple of the Lamb and the Lamb sitting in his
partly out of love to God and partly out of fear of punishment this is acceptable to God For a man must love himself in subordination to the love of God and therefore he may look to the avoiding of evil and to the getting of good eternal to soul and body Now these fears we may consider of them thus The natural fear may be accompanied with the Spirit but it comes not from the Spirit that must be ordered by the word of God Secondly carnal fear comes not from the spirit nor is accompanied with it this is ever to be mortified this we must take heed of and this fear Abraham is exhorted against here Thirdly the fear that is servile it comes from the spirit but it is not accompanied with the spirit As the dawning of the day the Sun is the cause of it yet the Sun is not present when the day dawns but some glimps goes before him this we must cherish so as we bring it to filial fear and then we deal aright in that Lastly for filial fear we must cherish that at all times we must labour to get still a more reverent respect of the Majesty of God So I have briefly shewed you what fear is And what fear we must labour to be freed from all slavish and carnal fear in regard of the world or any thing in the world any ill that may befall us or any good that may be taken from us Now you see that a Christian is such a man as may live without all fear that is carnal Fear not them that can kill the body And in Isaiah 8.12 Fear not their fear What is the ground of this I will tell you briefly Christ came into the world to deliver us from all our enemies that we might serve him without fear in holiness and righteousness Luke 1.47 So then the ground is this that man that hath no enemies that man that cannot possibly be molested with any evil what need he fear For there is no evil in the world that can surprize a man that is in covenant with God that labours to keep his covenant but by the power of the Spirit he may conquer it For only evil and evil future is the object of fear Now if there be no evil that can befall a child of God but such as may be conquered he should contemn it and not fear it Now all the enemies of a Christian are either reconciled or conquered and foyled and what then need he fear them For God that is an enemy to every man naturally he is reconciled Christ hath made our peace with God he hath made our attonement we need not fear him slavishly though we may and must fear him with a filial fear we must not be afraid of him with horrour as to run from him but we must so love him as to reverence before his foot-stool Again in regard of the evils of the world they are enemies too but how Christ hath been pleased to sweeten these to us all things in the world saith the Apostle speaking of afflictions Rom. 8. they work for good to them that fear God Shall a man be afraid of his own good Nay there is nothing in the world that more works our good then afflictions and losses and crosses we might spare any thing better then them shall we be afraid of that that works our good Death it is reconciled and made our friend It was the greatest enemy Christ hath pulled out the sting and changed the nature of it he hath made it the birth-day of eternity a sweet passage to a better life Death brings not evil to a man that is in covenant with God but rather terminates all evil that he is molested with in the world So then some enemies are reconciled and made our friends and these we have no reason to fear Again there are some that are irreconcileable and they are conquered and overcome The Divel will never be friends with us therefore Christ hath spoyled principalities and powers and trampled Satan under-feet and now if he walk about yet he is in his chain he can bite but he can hurt none but those that willingly betray themselves into his hands For sin it is of a condemning nature but those that are in covenant with God and walk with him it is removed as far from them as the East is from the West it is thrown into the bottomeless sea of Gods mercy so that it shall never anger God or hurt us any more then if we had not committed it Who shall lay any thing to the charge of Gods Elect Nay more God hath bestowed his Spirit whereby he hath freed our hearts and whereby if a man labour to stir up the grace of God in him and to walk comfortably as he might in the presence of God he might through the power of God free his heart from these horrours and fears for faith the Apostle ye have not received the Spirit of bondage to fear again but ye have received the Spirit of adoption whereby we cry Abba Father The Spirit of bondage casts down the soul mith horrour and fear but we have the Spirit of God to assure us that we have God for our Father reconciled in Christ and so by consequent that our sins are pardoned that death is overcome that Principalities and powers are spoyled and all things in the world though contrary in themselves yet they shall work for our good So you see the ground of it a Christian hath no enemies some enemies are reconciled and others are trampled under foot that they cannot hurt him And we receive this freedome by the Spirit of God that if we would stir it up and labour to walk as becometh Christians we may make our lives very comfortable Briefly for Application First let us all take notice of the command that God gives to Abraham of this incouragement and make use of it to our selves and know that the power of grace and Religion must reflect upon a mans self He beloved shall be accounted the best Christian before God and in the sight of judicious men whose Religion is practicall and reflects upon himself Now there are many busie ones in the world that meddle with the conversations of others and are still talking and complaining of things without themselves but surely he is a happy man that reformes himself and that sets in tune his own affections and passions as this in particular to labour to be without slavish and inordinate fear Alas we may complain of many that find fault with many things but if they look within there is a combustion of a great many unruly affections and passions and these are the things we never complain of we find not fault with our selves as we should we should take notice of the Law of God that it is spiritual to set in order our hearts and minds and souls as well as our tongues and hands The law of man reacheth but
Son and two of him his affection shew'd it self Rhetorical in his Benediction saying The blessings of thy Father have prevailed above the blessings of my Progenitors unto the utmost bounds of the everlasting hills they shall be on the head of Joseph and on the crown of the head of him that was separate from his Brethren Giving this Benediction Jacob dies receiving this Blessing Joseph survives who can render no other Retribution after his death but care of his Burial and tears at his Funeral And therefore he made a mourning for his Father who had blessed him Fourthly he made a mourning for his Father who had mourned for him The Parents cares and fears are equal and when any infelicity betides their children their griess are great and all these bear a proportion with their love Now the love of Jacob to Joseph was transcendent and being so it rais'd as high an hatred in the hearts of his Brethren by which he was in their intention and in his Fathers opinion dead And now the Funeral is Joseph's let us see how Jacob does appear He rent his clothes and put sackcloth upon his loins and mourned for his Son many dayes Here is a real demonstration upon a supposed death and a serious mourning at a feigned Funeral Had his dearest Son been dead yet he might well take comfort in his numerous off-spring but he did not for all his Sons and all his daughters rose up to comfort him but he refused to be comforted and he said for I will go down into the grave unto my Son mourning thus his Father wept for him Thus it pleaseth God to permit this happy deceit of envious Brethren this pious mistake of an affectionate Father not only for a great example of Paternal love but also to teach all Sons to measure their griefs at their Fathers death by a consideration of those sorrows which their Parents would have expressed had they dyed before them Howsoever Joseph was but just in this he made a mourning for his Father who had mourn'd for him Lastly he made a mourning for his Father who came down to die with him It was the old expression of Parents comfort that at their deaths they might have their children to close their eyes and it hath been equally the desire of children to be made happy by that occasion in shewing the last testimony of their duty at their Parents Death Now Jacob who upon the supposed death of Joseph had said I will go down into the Grave unto my Son upon the certain intelligence of his life and safety resolveth to go down and die with him For when he saw the Waggons which Joseph sent and his spirit revived Israel said it is enough Joseph my Son is yet alive I will go and see him before I die and when Joseph first presented himself unto him in the land of Egypt the first words he spake were these Now let me die since I have seen thy face because thou art yet alive Now he which said at first I will go and see him before I die and when he saw him said Now let me die resolved nothing in that journey but to die with Joseph And he made a mourning for his Father who came down to die with him For all these reasons Joseph mourned for his Father who begat him remembring his natural generation for his Father who loved him not forgetting his singular affection for his Father who had blessed him considering his double Benediction for his Father who had mourned for him meditating a pious retaliation for his Father who came down to die with him embracing the opportunity of a dutiful expression And thus I close up the first general part of the Text or the Solemnization of the Obsequies The Second general Part of the same presents us with the Continuation of the Solemnity Which ministers a double Consideration one as consisting of not many dayes the other as determining how many dayes And he made a mourning for his Father seven dayes Immediately after Jacobs death in Egypt forty dayes were fulfilled for his embalming and the Egyptians mourned for him threescore and ten dayes They which have no hope of a life to come may extend their griefs for the loss of this and equal the dayes of their mourning with the years of the life of man But so tedious a Funeral Solemnity is a tacite profession of Insidelity When Moses went up into the Mountain of Nebo and dyed there the children of Israel wept for him in the plains of Moab thirty dayes The plains of Moab were nearer to the Land of promise then Egypt was and some light of the joyes of the life to come was discovered under the Law and therefore more then half of the Egyptian Solemnity was cut off by the Faith of the Israelites But this Patriarchal Funeral was made in Canaan the Land of promise the Type of Heaven it was appointed by Joseph a blessed Patriarch and a Type of Christ it continued some dayes to declare his natural affection but those not many to express his religious expectation Had it been extended longer it had demonstrated more of duty but less of faith he had shew'd himself more a Son but less a Patriarch But now he is become a great Example in mourning some dayes of filial duty in mourning few dayes of Divinity Which is our first Consideration The Second leads us to the determinate number of the dayes which are expresly Seven And he made a mourning for his Father seven dayes The Jews took special notice of this act of Joseph and in the land of Canaan observed the number of these dayes Seven dayes do men mourn for him that is dead faith the Son of Sirach and though it be not unto us a law yet it is a proper subject of our Observation It was afterward one of the laws of Moses He that toucheth the dead body of any man shall be unclean seven dayes And therefore well did Joseph teach the Israelites to mourn the same number of dayes that with their tears of natural affection they might mingle some thoughts of their natural pollution Again the number of Seven is the number of rest In six dayes the Lord made Heaven and Earth the Sea and all that in them is and he rested on the Seventh day from all his works which he had made Now Joseph knew that there remaineth a rest to the people of God he was fully assured that as the dayes of the years of his Fathers pilgrimage were evil so they ended in rest and happiness that as sure as his body was past all weariness and pain so his soul was placed above all possibility of grief or sorrow A Dove brought Noah word into the Ark that waters were on the face of the Earth and he stay'd seven dayes and then the Dove sent forth returned and loe in her mouth was an Olive leaf pluckt off so Noah
To humble his children Psal 9.20 2. Cor 12. To strengthen their faith 2 Cor. 1.9 10. To encrease their watchfulnesse Mat. 25. 2 Pet. 3.1 1. To prepare them for death 2 Chro. 20.3 2. Sathan 2 Cor. 7.5 The inward causes of the fear of death 1. Natural In respect of the object it self death The apprehension of death as an Ill. Eccles 9.4 The apprehension of death as an ill unavoidable The apprehension of Death as an ill future In respect of the subject men Judg 8.20 Gen. 201 1. Sam 16. 2. Inward causes sinful 1. The want of the fear of God Deut. 28.65 66 c. 2. In ordinate love of the world Isa 38.11 Eccles 9. 3. Want of the assurance of Gods favour Luke 16. Mat. 6. Rev 6. Isa 33.14 Object Answer Psal 42. Exod. 14 11. Psal 23. Object 2. Answer Vse For exortation To be under the fear of death an uncomfortable estate The fear of death a bondage in two respects 2. It is possible to be freed from the fear of death Means to be freed from the fear of death 1. Humility 2. Faith 3. watchfulness 4. Preparation 5. Right apprehension of Death Phil. 3. Assurance of Gods favour 1 Cor. 3.23 2 Cor. 5.4 Coherence Definition of Patience Rom. 15.5 Gal. 5.22 Mat. 25 VVhat I is to let patience have her perfect work Rom 15.13 Collos 1.11 VVhat is meant by intire and wanting nothing 1. Sam. 30.6 The parts the text 1. A duty exhorted to 2. An Argument to Inforce it Conclus 1. Conclus 2. Conclus 1. A Christian not perfect without patience Mat. 5.48 Reas 1 A twofold perfection of a Christian Perfection of parts what it is 2 Pet. 1.5,6 Reas 2. Luke 21.19 Reas 3 No dutie can be rightly performed without patience Not Prayer Matth. 15. 2 Cor. 11. Not hearing Luk. 8.15 Rev. 3.10 Heb. 10.36 James 1.21 Reas 4. Heb. 10.36 Heb. 12.1 Conclus 2. Christian must labour for perfection in Patience Coll. 1.11 Mat. 5 48. Reas 1. Eph 5 Exod. 34.7 Rom. 11. 1 Pet. 3.2 Pt. 2 Rom. 8.29 Luke 9. James 5.10 verse 11. Rom. 15.4 Reas 2. Acts 14.22.2 Tim. 3.12 Psal 73.27 Vse 1. For reproofe VVayes how men increase Impatience in themselves 1. By aggravating their afflictions Lam. 1.12 2. By giving liberry to their passions 3. By resusing comfort Gen. 37.34 4. By looking only on afflictions present not on mercies Est â—… 13 5. By looking on the instrument and not on God Psal 55.12.13 Plal. 39.9 6. By looking on the smart and not on the benefit of affliction Heb. 12.11 1. Cor. 11.32 Vse 2. For exhortarion How to exercise patience In present crosses 1. Cosider God the orderer of all conditions Therefore give him the glory of his soveraignty 1 King 20 3. Job 1.21 2 Sam 15 25 O his wâ—…sedome Of hâ—…s mercy Lam. 2. Ier. 45.5 2. Consider the desert of siu Dan. 9. Eâ—…â—… 9. Lam. 3. 〈…〉 of 〈◊〉 born 〈◊〉 Patience Rev. 3.10 How to exercise patience in Gods delaying of mercies 1. Consider that delayes are not denyals 2. That delaies increase mercies Isa 61.7 2. Cor. 4. 2. Cor 1. 3. That delaies are but short compared to eternitie Coherence Division 1. Davids carriage durlâ—…g his childs sickness Meaning of the words 1. Cor. 3.8 Rom. 14.17 Davids Fast a religious fast Davids teâ—…rs proceeded nor from a natural but from a spiritual principle Gen. 32. Hso 12. Isa 38. 2. The reason of Davids carriage Gods absolute sentence implies condition Isa 38. Jonah 3.4 1 Sam. 15. Verse 35 Chap. 16.1 Num. 14. Vse 1. For instruction Jer. 18 7. Vse 2. For inconragement Ezek. 33.10 11. Gen. 3. Joel 2.12 13. Observe first Davids piety Mat 15 22. Comfort to Gods children Psal 103. Isa 63.9 2. Observe Davids piety Parents in their childrens miseries should remember their own sins 1. King 17. Object 1. Deut. 24.16 Ezek. 18.20 Answ Object 2. Answ Quest Answ Pro. 31. 1. Sam 2 29 chap. 3.12.13 Vse 1. To parents The sins that bring judgments upon mens posterity Vse 2. To children 2. Davdis carriage when his child was dead The reasons of it Observation from the first reason Psal 44. The way to order our affections is to reduce them to the principles of rectified reason Job 14.14 Observation from the second reason Vse Encles 1 2. Observation from the third reason Observation from the fouth reason Eccles 3.2 Coherence Division Pâ—…pos Sin is the sting of death A double consideration of death What death is here meant Corporall death Principally Two parts of spiritual death What sin is the sting of Death Sin two wayes considered Sin unmortified proves the sting of death 1. In respect of the guilt 2. In respect of the filth How sin is said to be the sting of Death Sin stings before death A death After death At the day of Judgement After the Judgement Sin makes death fearful Sin makes death hurtful Vse Bâ—…cles 11. How a man shall know whether Death shall come with a sting to him Eccles 11.9 How to get the sting of Death pâ—…lied out 1. Get a part in Christ Rev. 1.18 Rom. 8. 2. Get sincerity of heart Isa 38. 3. Practise Mortification 1 Cor. 15. Vse 2. Division of the text 1. Death is Nature teacheth 1. what death is 2. The properties of death That it is 1. Universal 2. Inevitable 3. Uncertain The Scripture teacheth 1. what death is 2. what are the causes of death 3. what are the consequences of death Heb. 9.17 The particular judgment The general Judgment 5. what is the remedy against the evil of death 2. Death is an enemy 1. Depriving a man of all that is benefitial or comfortable 2. Inflicting misery upon a man 3. Death the last enemy Not to all But to the Saints 4. Death shall be destroyed Vse 1. For Examination How a man may be fitted for death 1. Get death disarmed now 2. Get armour against death Vse 2. For reprehension Vse 3. For Exhortation Vse 2. For comfort The division of the text The first part of the Text. The meaning of the words 1. Of the subject Merciful men 1 Joh. 4.20 Rom. 12.18 2. Of the predicat they perish Eccles 3. Observat 3. Of the extent from the evil to come 1 From the evil to suffering That he shall not see it That he shall not endure it Ezek 9 Exod. 12. 3. From the evil of finning That he shall not see sin com mitted by others That he shall not commit sin himself Vse Quest Answ The loss of a godly man a great punishment to a place The second part of the Text. Inconsideraton a great sin A frui of sin A cause of sin Isa 40.6 Luk. 1.4 Psal 90.10 Exod. 17.14 Isa 8.1 Ezek. 24.2 Rom. 14.1 The division of the words Observation 1. Aust lib. 19. de Civit. Dei. A double blessedness Phil 3.21 2. Cor. 5.7 Phil. 1 23. 1. Cor. 15.19 Eccles 9.4 Job 2 4 Job 6.3 Psa 119.175 psal 39.13 Isa 38.18,19 Job 7.15
fear is Kinds off fear 1 Natural 2 Carnal fear 3 Servile fear Act 2. 4 Filial fear Isa 8 12. Reas We are delivered from our enemies either Luke 1.47 1 By reconciliation 2 By conquest Vse 1. The power of grace must reflect on a mans self Vse 2. Possible to live without fear Psalm 23 Vse 3. Reproof for inordinate fear 1 We fear too soon 2 Too much 1 It brings a great deal of ill Isa 66.4 2 It unfits the heart to bear evils It hurts the body It doth hurt to the soul 1 Natural 2 Spiritually Fear the ground of most sins Vse 4. To sence our hearts against it No cause of fear 1 Of spiritual enemies 2 Of worldly evils Ier. 46.28 Object Answ Object Answ Quest Answ How to get the conquest of fear 1 Labour for the spirit 2 Keep covenant with God 3 Strengthen faith 4 To place our love aright August Simile Doctr. Both words and actions shall be called to account Matth. 5.22 Iude 13.14 Reas 1. The Law binds men in speeches Reas 2. Words injure God and man Levit. 24.11 Act. 8. Vse To condemn those that make light account of words Pal. 39. Psal 131. Doctr. God will proceed in judgement according to his Law Ioh. 12.48 Object Answ All men judged by the Law The Law not alike expressed to all Rom. 2 14. Reas 1. The Law is Gods scepter that he ruls by Reas 2. Because the law is a rule Vse 1. Reproof of those that neglect the law Quest Answ To despise Gods commandement what Matth. 25.41 Vse 2. Admonition to observe the Law 1. For direction 2. For tryal Doctr. The consideration of the day of Judgment should move to holiness 1 It hath drawn some to obedience Eccles 11.9 1 To forsake the world Phil. 3.7 2 Disposing the heart to obedience Eccles 12.10 Heb. 12. Rev. 14â—… 2 It quickens to actions of obedience 1 Of particular calling 2 General calling 3 It confirms in obedience Vse Shewing the cause of the worlds prophaness and the Saints dejectedness 2 Pet. 3. Vse 2. To strengthen faith of the judgment Jerome Parts of the Text. Meaning of the words Doctr. Death due to sin as wages Quest Answ What death due to sin 1. Temporal Object Answ How Adam died a natural death as soon as he sinned Object Answ How Christians freed from temporal death Christians undergo temporal death why Simile 2 Eternal death Answ Sin infinite three wayes 1 In respect of the object 2 The subject 3 The sinners desire Vse 1. Original lust a sin Basile Vse 2. Confuration no sin in it self venial 1 Joh 3.5 Sins mortal and venial how Vse 3. In spectacles of death to see the heinousness of sin Vse 4. To deterre us from sin Similles Joh. 2. 1 Sam. 14. Vse 5. To be humble and thankful Life twofold 1 Natural 2 Spiritual 1 In this life Job 17.5.2 In deathy 3 Afterth e Resurrection A thing eternal three wayes Doct. Salvation the feee gift of God Quest Answ Austin Quest Answ Joh. 3. Vse 1. Confutation of merit Rom. 8. Vse 2. To humble us Vse 3. Comfort Vse 4. Thankfulness Isa 45 24. The Analysis of the Chaper Propos 1. God is pleased to set himself to procure the profit of his people Proved by instances 1 In his instituting Ordinances in the Church 1 The preaching of the Word Act. 26.18 2 Tim. 3.16 2 The Sacrament of the Supper 3 Prayer Unprofitable living under the ordinances a taking the name of God in vain 4 Sending of Christ into the world in our nature 2 In his command and injunction Deut 10 13. Matth. 5.29 3. In his several administrations 1 Permitting sin to remain 2. To prevail 3. Withdrawing his presence 4. Suspending his answer to their prayers 5. Denying their particular suites 6. Deprives them of their dearest blessings James 5.11 Use of exhortation Vse 2. Of instruction Propos 2. Gods aim in afflicting his children is their profit Gen 41.52 Afflictions they are profitable The blessed fruit of afflictions 2 Chron. 33.12 Deut. 8.15 Isa 27.9 Hab. 1.12 The Saints of God have walted for the profit of afflictions 2 Sam. 16.12 2 Sam. 16.12 Isa 37.4 Vse 1. For reproof Gods children prone to misconster the intent of God in their afflictions 1 Sam. 27.1 Esa 6.5 Lam. 3.16.18 Isa 49.14 Vse 2. For comfort Isa 10.57 Simile Isay 12.12 Vse 3. Exhortation to a patient expectation of the fruit of affliction Object Answ Iob 17.4 The sum of the words Division Explication Simile Doct. 1. Ground 1 From God Psal 84. Why God withdraws the light of his counâ—eâ—ance from his people 1 For correction of their former abuse of his mercies 2 Of the neglect of their duty Cant. 5. 3 Of their carnal security 3 To teach them wherein their present comsort and happiness consifts Simile 3 For prevention 1 Of pride 2 Of considence in the creature or in habits of grace Ground 2 From Satan How Satan causeth trouble in the hearts of Gods servants 1 By stealing out of thest hearts the promises of the Gospel Heb. 12. Matth. 13. 2 By presenting to the soul the truths of God in false glosses Ground 3. From our selves From some distemper of the body 2. Prevailing of some strong lust Heb. 12.1 3 Inordinate passions Heb. 1. Vse 1. To teach us compassion toward those that are in trouble Isa 53.4 God suffers his servants to be in inward distress and why Doctr. 2. Faith is a special means to quiet the soul 2 Cron. 20.20 2 Tim. 1 12. Vse Doctr. 3. Faith that quiets the soul must be pitched upon God in Christ Doct. 4. Vse Quest Answ What it is to believe in Christ What it is to receive Christ as a Prophet As a King As a Priest Quest Answ Object Answ Quest Answ Quest Answ Quest Answ Devision of the words Doct 1. Strong trials befall strong Christians 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Job 1.8 Wherein the strength of a trial consists Why God laieth strong tryals on strong Christians Reas 1. Reas 2. Doct. Faith acquits a man in great tryals Reas 1. Reas 2. Reas 3. Reas 4. Reas 5. Vse 1. 1. 2. Vse 2. The sum of the words Parts of the Text Coherence The first branch of the Text Explication 1 What life it is that is here meant Eternal life proper to the Saints Begun in this world Gal 2.20 Heb 2 3. Consummated in the world to come Phil 1.21 1 Thes 4.17 Joh. 5.26 Joh. 6 33. Vse 1. For instructiou Vse 2. For demonstration 1 Tim 5.6 Ephes 2.1 Vse 3. For consolation 2 Tim 3.12 Act 14.22 Mark 5.26 Eccles 9 4. Job 2.4 Phil. 1.7 Rom. 14.17 2 Cor. 12.2 1 Cor. 2.9 Rom. 8.18 2 Cor 4.17 The second branch of the Text. Eternal life cometh from divine grace Tit. 3.7 Eph. 2.8 Reas 1. Reas 2.2 Cor. 3.5 Vse 1. For confutation Vse 2. For Consolation Vse 3. For Instruction Vse 4. For exhortation The third branch of the Text. The