Ezek. 33.31 and after vain glory in prayer Mat. 6.5 for if ever grace have the advantage it is then when a man stands before the Lord and that sin bear it down at best duties it argues that lust is exceeding powerful in a man and he is exceedingly unclean Now for some rules to judge of the perfection of this work how a man comes neerer to it take these five First The more clearly a man discerns and the more fully his heart is affected with spiritual sins the more clearly he can discern them for as all sins proceed from darkness so every sin encreaseth darkness the more unclean any man is the more blind he is therefore Paul could not only see Satans pitched battles against him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2 11. the stratagems and ambushes that he used not only the temptation it self but Satans plots and purposes in tempting the depths of Satan Rev. 2.24 And the more he is affected with them the more bitterly he doth condemn them and mourn for them as David for his base dejection Psal 42.11 his carnal confidence in the creature Psal 30.6,7 his secret grudging at the prosperity of the wicked Psal 73.21,22 Agur for his brutishness in regard of spiritual things Prov. 30.2 Surely I am more brutish then any man and have not the understanding of a man Hezekiah for the pride of his heart 2 Chron. 32.26 for as a mans graces grow more and more in the new man inward in the old man so will his lusts and temptations be and therefore they that be still exercised about outward and bodily lusts it argues a small cleansing in them but the more a man considers that God is a Spirit and his eye is most upon the Spirits of men and that these defiling lusts before God make him most like unto the Devil who is spiritual wickedness and he saith My house and land and estate is worth so much but my heart is nothing worth Prov. 10.20 for consider if it were with me as with Maximenius and some of those Roman Emperours through their exceeding gluttony their bodies bred vermine continually how loathsom should it be for you to think and to have reason so to do but I am a man of a corrupt mind 1 Tim. 6.5 and that continually breeds vermine and will at last the worm that never dyes and this makes a man loath and abhorr himself it is a good sign of a clean heart Secondly The more a man hates and is afflicted and gos mourning for not only the raigning but the being of sin as it was with the Apostle that sin had never rebelled that it had never led him captive yet his body of death makes him miserable Rom. 7.24 the very being of it when it is with a man in regard of sin as it was with leprosie the Type Lev. 14.44,45 When they had scrapt about it and carried out the dust then they shall sweep it again then if it break forth again the house must be pluckt down So when a man hath done all he can by removing the dust and by carrying out the rubbish and yet lust will spread then to be contented and desire to have the house dissolved the house of nature that the building of sin might be destroyed 2 Cor. 5.2 it is an Argument of a great measure of purity Thirdly The more speedily a mans heart is awakned to turn to God after sinning it was a sign that Davids heart was in a clean frame when his heart smote him assoon as he had cut off the lap of Sauls garment 1 Sam. 24.5,6 and of Peter that immediately he went out and wept bitterly Math. 26. ult The first note was that a pure heart keeps it self that the wicked one toucheth him not but the second is speedily to return and cleanse a mans self after falling Davids heart was in a defiled frame that he could lie well nigh a year in the sins of Adultery and Murder without repentance the heart of a man is a fountain Mat. 12.35 that preserves it self pure and in its first glory as a fountain doth but if mudd do at any time enter into it it will be continually working of it out and it is as truly an argument of purity as the other and when a man repents that will also afflict him that God was forced to use so many means with him before he could be brought to repentance that Ephraim bemoans Ier. 31.18 Fourthly The more jealous a man is of himself upon every occasion Mat. 26.22 How far am I guilty in this sin Is it I Lord Fifthly The less a mans heart is affected and the less he is taken with worldly things Gen. 15.1 Rev. 12.1 Hem Germana illa Bestia and as Moses and Ioseph prefer the good of the people of God before any worldly advantage of their own Sixthly The more truly glad a man is and can bless the Lord that he hath been pleased to cross him in a way of sinning let God cross Ahab and he is in a rage better meet a Beare robbed of her whelps then meet a wicked man God hath crossed in a way of sinning Pro. 17.12 cross David in a way of sinning and he blesseth the Lord. And David said to Abigail Blessed be the Lord God of Israel which sent thee this day to meet me and blessed be thy advice and blessed be thou which hast kept me this day from coming to shed blood and from avenging myself with my own hand The Motives thereunto are these five First this fits a man for communion with the Lord and makes his communion more clear for what communion hath light with darkness Christ with Belial and though a man be godly and so hath fellowship with the Father and with his son Christ 1 Joh. 1.6 yet if we say we have fellowship with him and walk in darkness we lye if therefore walking in darkness take away all fellowship then the more a man walks in darkness the less fellowship he hath therefore the promise to a clear communion is unto such as separate themselves for then God saith I will receive you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will dwell in you 2 Cor. 6.16,17 which notes clear and neer communion Secondly It is a special means to be imployed that God should use a man 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessel to honour sanâ—tified and meet for the Masters use c. and so Mal. 3.3 and Godly men be as happy in their services as in their rewards on the contrary it is a Judgement to be despised of God so as not to be used a vessel wherein he takes no pleasure Ier. 22.28 The earthen vessels leprous must be broken they are of no use Thirdly this will make a man ready and willing to do service for it is corruption that is the clog that hinders from service Heb. 12.1 Let us lay aside every weight and the sin which doth so easily
Nay let the Spirit of Christ come and take a full possession of what he hath purchased I might mention divers other reasons which will be brought in to the answering of this Objection Objection This is to put men upon seeking impossibilities which was never promised never attained but as we know in part and prophesie in part so our grace is but in part and our purification in a measure Who can say I have made my heart clean I am pure from my sin Nay the best men have those sores running upon them and therefore have need of the balm of Gilead the best are clad with filthy Garments and need that the Lord should say Take away the filthy Garments and I will cloath you with change of rayment as in Zach. 3.4,5 Answer First perfect purity is commanded both in nature and life the Law condemns each uncleanness with a curse To him that continues not in all things Gal. 3.10 which are written in the book of the Law to do them neither did Christ come to abolish the Law but a justified person is as strictly bound to the Law for duty as Adam was though not with such evil consequences he is bound under danger of contracting sin though not under danger of concurring death he that came to redeem men from sin did never come to priviledge men to commit sin he that was made a curse for sin never came to be a cloak for sin therefore Mat. 5.18 Christ saith not a title of the Law shall pass One observes that the expression notes Absolutissimum legis complementum the Jews superstitiously conceived that there were strange mysteries in every point and prick in the letter of the Law Christ saith I am so far from destroying the Law in regard of duty that if the smallest letter and the least tittle of the Law had such hidden mysteries in it as you teach and conceit yet every such title and the mysteries therein shall be fulfilled and perfectly accomplished for this perfect purity we had in Adam Eccl. 7.29 God made man upright but he sought out many inventions our inability to obey doth not take away Gods authority to command and therefore he requires not the same duty only but the same power Luk. 10.27 Thou shalt love the Lord thy God with all thy might that is not thou shalt love him with all the strength thou hast and thou shalt resist sin withal the strength thou hast but with all the strength that I have given thee and which thou wast to have so that the ability comes under the commandment as well as the duty and therefore want of ability to resist sin perfectly is both thy sin and thy punishment Secondly Because God hath commanded absolute perfection to be perfectly freed from sin therefore the godly have prayed for it Christ taught them so to do Matth. 6.13 And deliver us from evil And Paul 2 Cor. 13.7 I pray God that you do no evil Heb. 13.21 The God of peace make you perfect in every good work to do his will the God of peace sanctifie you throughout and I pray God that your whole spirit soul and body may be kept blameless c. 1 Thes 5.23 for I conceive that the whole will of God is the ground of prayer if we ask any thing according to his will he heareth us Joh. 5.14 therefore the precept is as well as the promise only the precept requires perfection because it is the rule of obedience required under the first Covenant though not made subservient to the second but the promise is not of perfection here because it answers only to the grace which the Lord intends to bestow in the second Covenant I know that these prayers of the Saints were never fulfilled here but the best men have departed hence have souls imperfect much wanting of this purification perfection is reserved for time to come Heb. 12.23 And to the spirits of just men made perfect that is only in heaven yet such prayers and endeavours be not vain and all such strivings after perfection is not to no purpose First because here a man manifests his displeasure against sin and his love to the Commandment and though he hath brought upon himself a miserable necessity of sinning yet notwithstanding the evil that he doth he hates and therefore cryes out Oh miserable man Who shall deliver me from this body of death Rom. 7.15.24 Secondly hereby a man manifesteth the abundant sincerity of his heart towards the Lord Christ That he would not only not have sin to raign but also that it should not be that not only his waies but his nature also should be conformable to the Law in all things and not only that Christ should rule but also that he should rule in him without resistance and controul he would not have the Kingdom of Christ amongst his enemies here but over his enemies that every thing might be brought into subjection 2 Cor. 10.5 That he might tread every enemy under foot 1 Cor. 15.25 Thirdly hereby a man doth his duty in striving to perfection Phil. 3.12 Work out your salvation Phil. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rem rudem informem expolire and so by doing his duty he makes his heart perfect with the Law even in the imperfection of his obedience for the Lord accepts the will for the deed the duty belongs to us the success to God and he takes it exceeding kindly that men should be willing not only to but beyond their power 2 Cor. 8.3 Abraham did his duty in praying for Ismael and the Lord did graciously manifest the acceptance of his person and prayer when he did deny the particular request he asked of him Fourthly Though such prayers and endeavours be not answered in perfection yet they shall be answered in degrees and if God add but a further degree it is not lost for Gods usual manner is to make one mercy to his people an answer to a former prayer and an encouragement to beg a further mercy and it is not in vain if God in any degree give a man his hearts desire and do not deny him the request of his lips Psal 22.2,3 for as formerly Prophesies were truly fulfilled though by degrees so prayers and endeavors are truly answered though but by degrees yet so as still an answer in a degree is a sure pledge that God will in his due time fulfil all our petitions Fifthly those prayers and endeavours are not lost which are for things not to be accomplished in this life for as Christs righteousness is an everlasting righteousness because it is offered unto God by an eternal Spirit Heb. 9.14 so I conceive the prayers of the Saints being sacrifices unto God because they be offered with publick intentions and by a publick and eternal spirit are eternally accepted and of an everlasting efficacy though after a mans death to be accomplished in this world or in that which is to come David puts up a prayer by the
claim a power over the ten Kings to depose them and release their subjects from obedience unto them and this was a power that the ten Kings did give unto him and this did arise out of the Sea from the wars and trouble and commotions that were in the world But there is another description of the Pope as he is the false Prophet which relates unto the Ecclesiastical power that he takes to himself and so he hath two horns one as a Lamb an embleme of Meeknesse and Innocency and he ariseth out of the earth that is stirpium more as things doe grow out of the earth in a secret and unobserved way Secondly the thing that they trade in is the Truths of God and the souls of men therefore contend earnestly for the Faith for when false Teachers come it is the Faith that they do mainly aim at and Satan is the grand deceiver in them And the Apostle comes also to a description of the persons with whom your contention was to be First they are described by the act of God upon them what they are in Gods Predetermination Secondly by the act of sin within them and what they are by their own corruptions First by the act of God upon them they were of old ordained to destruction The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praescripti they are prescrib'd fore-written because there is an act of God in revealing of them that is passed upon them from all eternity It is unto this damnation that they are appointed And some read the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad hoc judicium for to be given over into such a way of sinning it 's the greatest spiritual judgement that can befall a man in this life and doth flow from a sentence and a decree passed upon him by God for he that hath ordain'd men unto damnation hath by a permissive though not an effective will appointed also the means by which he shall come unto that end that so he is ordain'd to be damn'd Secondly by the power of sin within them All ungodly men pretend what they will they have no fear of God in them nor any respect unto God they are men that are strangers unto God and live without him in the world that 's their generall description they are ungodly men that have no feare of God in their hearts and that do whatsoever they do without any respect unto God though they are many times great pretenders yet of them all it 's said that their God is their beily and all that they doe is for some low end it 's with no respect unto God Secondly they are more particularly describ'd First by their desperate opinions they turn the grace of God into wantonness Secondly by their devillish conversations They deny the Lord God and the Lord Jesus Christ it 's spoken in respect of their lives and wayes 2 Tit. 1.16 They profess they know God but in works they deny him c. And we shall ever find that monstrous opinions are ever accompanied with monstrous corruptions It 's the description of these men according unto their wicked opinions that I am to speak of at present and there are in the words three things to be explain'd First what is meant by the Grace of God Secondly what is meant by Wantonness Thirdly what it is to turn this Grace into Wantonness c. First what is meant by the Grace of God As given unto us Grace is taken two waies in Scripture either for the Gospel the Word of his Grace as it is called Acts 20.32 and so it is taken 2 Cor. 6.1 We as workers together with him doe beseech you not to receive the grace of God in vain It 's spoken of the Doctrine of the Gospel which the Lord had sent amongst them and Tit. 2.11 The Grace of God that bringeth salvation hath appear'd to all men c. It 's spoken of the Doctrin of the Gospel the Word of his grace Secondly it 's put for the impress of this Word upon the heart for it 's the word writ in the heart they are the habits of Grace in us it is into this mould we are cast Rom 6.17 and it is by looking into this Glass that we are transformed c. 2 Cor. 3. last v. It 's the Word ingrafted that doth change the man Jam. 1.21 And so we are said to receive from Christ Grace for Grace Joh. 1.16 The unction in us being answerable to that of those that are in Christ and that gratia habitualis in us answering that which was in Christs humane nature for he had the same spiritâ— dwelling in him and working habits in his humane nature that we also have but it 's not this latter that is meant here for the Devil himself cannot turn Grace into Wantonness though corruption will endeavour to mâ—ke advantage of Grace but Faith it self is the new creature the devine nature it 's that which is born of God which cannot sin Joh. 1â— And therefore it must here be meant of the Word of his Grace the Doctrin of the Gospel Secondly what is mâ—ant by Wantonness the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wanton vam licentious and unruly disposiâ—ion of heart It is by Zanch. described to be effraenis quaeâ—am peccandi libido â—eing past feeling they gave themselves over unto lasciviousnâ—ss 1 Pet. 4.3 it 's said Whilst they were Gentiles they did walk in lasciviousness excess of wine c. It notes all manner of lust and filthiness c. Eph. 4.19 For all men doe not sin with the same lewdness nor with the same resolution of spirit that other men do Ezek. 29.13 〈◊〉 cogitaâ—…o consilium machinatio c. The more thought rulness that there is in sinning and upon the greater grounds mens lusts are bottom'd with the more confidence and fearlesness and resolution of spirit they do commit them and this loosness of spirit and resolution in any way of sinning without any check or reluctancy of spirit this is called Wantonness Thirdly what is it to turn the Grace of God into Wantonness The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to transpose a thing and put it out of its place to turn away a thing or a person and puts it out of its forformer condition as Heb. 11.5 it 's said of Enoch that the Lord tran slated him put him out of his present earthly condition in which he was and removed him out of his place to heaven Gal. 1.6 Why are you so sâ—on carried away by another Gospel The false Teachers had translated them and put them from their station in which beleefe they stood before they removed them from it and so when the doctrine of the Grace of God that did teach men to deny ungodliness and worldly lusts and was given to make the man of perfect unto every good work when this grace is by the lusts of men perverted to a quite contrary end this is to translate the
he beleeves that death shall be unto him a blessing and not a curse 1. Cor. 3.23 all things are yours that is in ordine ad spiritualia whether life or death 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness 2. Cor. 5.1 We know that if this Earthly house of our Tabernacle were disolved we have a building with God c. And towards the time of a Saints death Faith commonly puts forth the most glorious acts the Sun shines brightest at its setting so that the soul can say with Ambrose nec pudet vivere nec piget mori c. 2 In respect of the Church though he never lives to receave the promises nor to see them accomplished yet as they have exercised faith upon the great things promised and have laid up prayers for after times so they dye in the faith of them that they shall be fulfilled in their season Heb. 11.23 God will surely visit you saith Joseph and therefore what difficulties soever they see rais'd against it yea the Archers shoot at the Church yet his bow abode in strength his faith holds out and can look through all opposition whatsoever 3 For their posterity Men are commonly troubled what shall become of the little ones they leave behind fatherless and friendless Orphans but his fatherless children he can leave with God and the widow that trusts in God shal not be forsaken although my house be not so with God yet he hath made with me an everlasting covenant ordered in all things and sure c. Luther in his Will says Lord thou hast given me wife and children I have neither Land to bequeath them nor houses nor portions to leave them onely tibi reddo nutri doce serva ut hactenus me pater pupillorum judex viduarum Thirdly The dye in obedience to God Obedience is not real if it be not universal a submission to the will of God in doing as well as suffering in dying as well as in living Rom. 14.8 None of us lives to himself nor none of us dyes to himself but whether we live we live unto the Lord or whether we dye we dye unto the Lord for grace having made God a mans utmost end it is his glory and a submission unto his will that is the great th ing in that mans eye whether in living or in dying if God will further use him he is content to live and if the Lord will translate him he desires to dye and so God may be glorifyed in him whether in life or death he passeth not and when he hath honored God in his life he desires that he may honor God in his death also 2 In reference unto death it self and so there is something peculiar to the death of the Saints take these three things First Though death in it self be a fruit of the Curse yet unto him it is turned into a blessing though it be a curse in the thing yet it is a blessing to the man because he having his Covenant changed he is delivered from the Curse Christ being made a curse for him A Curse hath two things in it First something that is evil in it self Secondly The wrath of God therein Now unto the Saints death is not evil and therefore they have desired it I long to be dissolved and to be with Christ neither is it a fruit of Gods displeasure to them but it flows from his fatherly and eternal love that it may be a passage unto a better life whereas all other men dye by vertue of that ancient Curse The day thou eatest thereof thou shalt dye and in death the wrath of God abides upon them Secondly Unto the Saints death hath no sting 1 Cor. 15.55 Death is compared to a Serpent which by nature we fear and flye from and the thing that is dreadful in it is the sting but if that be taken out there is no fear of the serpent now the sting of death is sin and this is taken off by the surety 2 Cor. 5.21 for he hath made him to be sin for us and therefore there is no sin stands upon our score that should cause us to fear the serpent for ever but other men dye in their sins Joh. 8.21 and have all their sins to answer for before the judgement seat of Christ and not a drop of his blood shall take one of them off his score Thirdly Over the Saints death hath no dominion Rom. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now what is it that doth constitute death in dominion that is when it can put forth its utmost power and there is none to control it but there comes upon a man quicquid mortis est usque ad novissimum it hath a power to keep them under for ever but unto the Saints the dominion of death is controlled for death entred by sin and it reigns by it therefore when the dominion of sin is broken the dominion of death is also so and the Saints are freed from the dominion of him that as an executioner hath the power of death that is the devil Heb. 2.15 Psal 49.14 but for wicked men death shall feed on them and there is none to deliver them but for the Saints the gates of hell shall not prevail against them I know that there is a Dalile interpretation commonly given and received from that scripture Mat. 16. First gates is put for the power of hell because the strength of Cities was in their gates but surely this seems not to be the meaning for by gates of hell is meant that power which should oppose the Church and surely gates by their strength might be for defence unto them but not for offence unto them without they were propugnacula non â—ppugnacula they did not fight with gates Secondly Anciently Councils did usually sit in the gates and so it signifies all the council and the policy of hell but that also seems not well to agree with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used which signifies to prevail and overcome by power not by policy by strength and not by art but that which prevails most with me is that our Divines have commonly asserted against the local distance that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never put for Hell or the place of the damned but either for the grave or the state and condition of the dead and if that â—e true then we read of the gates of the grave Job 38 17. Isai 38.10 of the power of the grave to keep â—hose that are under its possession and so Christ doth argue from the greatest to the least no enemy shall preâ—ail because even when you are brought under the Dominion of death and the power of the grave yet you â—hall have a glorious Resurrection and the grave shall â—ive up its dead and being risen you shall dye no more â—…th shall no more have Dominion over you the gates of â—…e grave shall not be able to prevail against you and â—…erfore
we might learn to dye well for Heb. 9 27. it is appointed to all men once to dye but death comes not presently and the end of a mans life is that he may consider his latter end Deut. 32.29 men do not live here to get riches and injoy the good things that are present and the pleasures of sin are but for a season this life is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the school of death which teaches men how to dye 2 It is the last act of a mans life the close of all his actions and for a man in his life to burn as a Torch to shine as a light and afterwards to go out in a snuff as the foolish Virgins and the foolish Builders in Iobs affliction there was nothing desirable but yet there was in the end which God made with him that which was very desireable Iulius Caesar when he was taken in the Senate he plucked down the robe he wore about him Ut honestè caderet It is the night that commends the day mark the end of the righteous man his end is peace 3 At death all outward excellencies will leave a man Iob 4.21 their excellency goes away and they dye without wisdom for though there be a flower in the grass which has a glory in it yet Psal 90.11 it quickly comes to nothing so shall all the excellencies that men so pride themselves in their learning parts wisdom and policie knowledge in the Scripture and in the common works of grace it is all but flesh and will take its leave at death and it will be said of you as one of the Antients said of Caesar who was one of the greatest men in the world in his time Ubi nunc pulchritudo Caesaris quò abiit magnificentia tua What is become of his glorious magnificence his Armies Triumphs and Trophies 4 At death your eternal states are cast it is aeternitatis ostium the door of eternity there is a Double time set to the sons of men 1 A time of working 2 A time of rewarding A time of working here they toyl and labo urbut at death the Lord doth call the labourers to give them their hire every man shal have his peny but after death comes judgement there is no more time of working for after death remains nothing but judgement then for ever But what shall a man do that he may be blessed in his latter end I will set before you these five things and the Lord teach you to profit by them 1 Let me exhort you to get union with Christ and thereby thou art translated from death to life for this is a truth no man dyes well that doth not dye in the Lord. What a sad thing is it to think that a second death must follow death rides before and Hell follows after nihil facit mortem malam nisi quod sequitur mortem when death in sin went before and eternal life is not begun in thee 2 Serve thy Generation and thereby lay up a good foundation against that last day Act. 13.36 Fight the good fight and finish thy course be abundant in the works of the Lord It s said of Saul Sam. 13.1,2 he reigned two years over Israel he reigned twenty yeers but after he was rejected of God no more is counted of him nor will it be unto all those that spend their lives unprofitably that are but as empty trees onely serve to cumber the ground are unprofitable both to God and man vita fabula est in qua non refert quam diu sed quam bene 3 Number your days and consider your latter end with Joseph of Arimathea walk with thy Tomb. A man shall not need much Arithmtick to number his days they are so few and yet he will need a great deal of grace to number them they are so evil and so death shall come upon thee not as a stranger but as a friend that brings peace along with him and rest 4 Exercise faith much on the dying graces of Christ and the promises the Lord made Ioh. 16. to all Christians dying as well as living of his fulness we shall receive grace for grace it is our business in this world to be made conformable unto Christ not onely in our life but also at our death and then the Lord says of his people they shall be mine Mal. 3.17 what a glorious creature will a Saint be in that day when God himself looks on him as a Iewel 1 Cor. 3.21 all things are yours then a Saint enjoys perfection enough when he has a full possession of God Psa 16.11 in thy presence are fulness of joys and on thy right hand are rivers of pleasures for evermore and then when a Saint has such a glorious advantage by death shall not we say blessed are the dead which dye in the Lord 5. Lay up a treasury of prayers that thou mayst be fitted for this great change if a man be in any straight or any sad condition nature will prompt him to seek relief and he will take any course that may deliver him out of it especially since God hath made such a promise Call upon me in a time of trouble and I will hear you and if a man be so careful to avoid and prevent these lesser changes that they may not do him harm how much more should he be industriously careful touching this great change Psal 34. the Psalmist begs that he may know his latter end Psa 90.12 so teach us to number our days that we may apply our hearts unto wisdom and therefore a man should lay up a treasury of prayers in his life time and they will be as so many comforts to him on his death bed he shall then have a gracious answer of all those prayers Vse 2. Let us lay to heart the loss of the righteous man that we be not guilty of that sin condemned in the Text. I know it has been a thing condemned or at least always suspected funeral Panegyricks as being a badge of the false Prophet and by a funeral Oration we do as the Papists do think to send souls to heaven after their death even those that have been posting to hell all their life but yet seeing the name of the righteous is as a precious oyntment poured out and that precious in the sight of the Lord is the death of all his Saints and seeing it was an Antient custom to do the Saints of God honor at their death I think it but our duty to consider of our loss in this brother at this time though it be but to carry a torch after him to his long home first he was a man of a gracious spirit in whom the Lord had wrought the good work and a through work of Regeneration he was one that feared God above many that had truly given up his name to Christ one that had oyl in his vessel and did not onely shine by profession before men one that was not indulgent